Alma 54:9-14

Moroni(1)’s epistle to Ammoron continues.  We will learn that Moroni(1) has quite a temper and doesn’t suffer evil willingly.

⁹ And now behold, we are prepared to receive you; yea, and except you withdraw your purposes, behold, ye will pull down the wrath of that God whom you have rejected upon you, even to your utter destruction. ¹⁰ But, as the Lord liveth, our armies shall come upon you except ye withdraw, and ye shall soon be visited with death, for we will retain our cities and our lands; yea, and we will maintain our religion and the cause of our God.

Alma 54:9 – 10 (Emphasis mine)

Moroni(1) makes it clear what will happen “except [Ammoron] withdraw [his] purposes.”  He will unleash the “wrath of that God whom you have rejected upon you, even to your utter destruction.” 

Even so, he offers an out.  These things will happen “except [he] withdraws.”  If he does, Moroni(1) will no longer pursue Ammoron.  If he doesn’t, he would “soon be visited with death.”  The choice was his.

“The first half of Moroni's letter builds on a formula repeated four times: ‘except ye repent and withdraw’ (Alma 54:6, 7) or ‘except ye withdraw’ (Alma 54:9, 10) your armies and your murderous intentions, God's wrath and death will come upon you.  Moroni breaks off this theme with his angry declaration, ‘But behold, it supposeth me that I talk to you concerning these things in vain; or it supposeth me that thou art a child of hell’ (Alma 54:11).”[1]

¹¹ But behold, it supposeth me that I talk to you concerning these things in vain; or it supposeth me that thou art a child of hell; therefore I will close my epistle by telling you that I will not exchange prisoners, save it be on conditions that ye will deliver up a man and his wife and his children, for one prisoner; if this be the case that ye will do it, I will exchange. ¹² And behold, if ye do not this, I will come against you with my armies; yea, even I will arm my women and my children, and I will come against you, and I will follow you even into your own land, which is the land of our first inheritance; yea, and it shall be blood for blood, yea, life for life; and I will give you battle even until you are destroyed from off the face of the earth.

¹³ Behold, I am in my anger, and also my people; ye have sought to murder us, and we have only sought to defend ourselves.  But behold, if ye seek to destroy us more we will seek to destroy you; yea, and we will seek our land, the land of our first inheritance. ¹⁴ Now I close my epistle.  I am Moroni; I am a leader of the people of the Nephites.

Alma 54:11 – 14 (Emphasis mine)

He continues, telling Ammoron he’s under no illusion he will accept his terms, for “it supposeth me [Moroni(1)] that thou art a child of hell.”  When the Savior was confronting Jewish leaders, He told them, “[y]e are of your father the devil, and the lusts of your father ye will do.  He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.  When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44).

Moroni(1) then lays out his terms for prisoner exchange.  He will trade one Lamanite for one Nephite man, his wife, and his children.  If he refuses, “I will come against you with my armies; yea, even I will arm my women and my children, and I will come against you.” 

“The same basic duty to serve in the army existed in Nephite law and society. Indeed, Moroni had power to punish any person in the land of Zarahemla who would not ‘defend [his] country’ (Alma 51:15; Alma 46:35). Like Saul and Yaqim-Addu, he symbolically portrayed the brutal fate of those who would not fight (see Alma 46:21-22). Under extreme and desperate circumstances, this duty fell even upon old men, women, and children (see Mosiah 10:9; Alma 54:12).”[2] (Emphasis mine)

Moroni(1) reminds Ammoron that “ye have sought to murder us, and we have only south to defend ourselves.”  He threatens to destroy him only if he attempts to destroy the Nephites.  Once again, we see that Moroni(1) is fighting a defensive war.  If Ammoron ceased his attack, he would be allowed to go free.

“Note that those people were living in desperate, violent times. Even the great Nephite leader Moroni₁ could fall into the hatred rhetoric of the day. In a chilling forecast of the total Cumorah slaughter still four centuries ahead, he threatened the Lamanite king, Nephite dissenter Ammoron, that if he did not cease his campaign of attempted conquest he would turn the tables on him: ‘I will come against you with my armies; yea, even I will arm my women and my children . . . , and I will follow you even into your own land, yea, and it shall be blood for blood, yea, life for life; and I will give you battle even until you are destroyed from off the face of the earth. Behold I am in my anger, and also my people’ (Alma 54:12–13).”[3]   (Emphasis mine)

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[1] "Their Fathers" - Letters and Autobiography, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed April 30, 2012.

[2] Exemption from Military Duty, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 30, 2012. 

[3] Last-Ditch Warfare in Ancient Mesoamerica Recalls the Book of Mormon, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed April 30, 2012.

Alma 54:1-8

Chapter 54

Ammoron and Moroni negotiate for the exchange of prisoners—Moroni demands that the Lamanites withdraw and cease their murderous attacks—Ammoron demands that the Nephites lay down their arms and become subject to the Lamanites. About 63 B.C.

¹ AND now it came to pass in the commencement of the twenty and ninth year of the judges [63 B.C.], that Ammoron sent unto Moroni desiring that he would exchange prisoners. ² And it came to pass that Moroni felt to rejoice exceedingly at this request, for he desired the provisions which were imparted for the support of the Lamanite prisoners for the support of his own people; and he also desired his own people for the strengthening of his army. ³ Now the Lamanites had taken many women and children, and there was not a woman nor a child among all the prisoners of Moroni, or the prisoners whom Moroni had taken; therefore Moroni resolved upon a stratagem to obtain as many prisoners of the Nephites from the Lamanites as it were possible.

Alma 54:1 – 3 (Emphasis mine)

One tactic used by Moroni(1) was to “retain all the prisoners who fell into his hands; for as the Lamanites had taken many prisoners, that he should retain all the prisoners of the Lamanites as a ransom for those whom the Lamanites had taken” (Alma 52:8).  The time came when the strategy paid off.  Ammoron contacted Moroni(1) asking for an exchange of prisoners.

Moroni(1) was pleased because he would no longer have to provide for the prisoners, making the resources available for use by the Nephites.  He would also be able to strengthen his own army.

We learn about a major difference between the Nephites and Lamanites.  The Nephites only took combatants as prisoners.  On the other hand, the Lamanites had no problem with taking anyone as a prisoner – man, woman, or child. 

“Moroni resolved upon a stratagem to obtain as many prisoners of the Nephites from the Lamanites as it were possible” (verse 3).

“Moroni was a pragmatist as well as a prophet, and he was more likely to take prisoners (as opposed to letting captured soldiers go free with a covenant of peace) if he needed bargaining power to regain captured Nephites (see Alma 52:8). Yet unlike the Lamanites, Moroni's troops never took women or children prisoner (see Alma 54:3), largely because the Nephite soldiers never fought in Lamanite territory. Helaman's epistle to Moroni indicates that when Lamanite provisions became short, the Lamanites kept alive only the most valuable prisoners, the chief captains (see Alma 56:12).”[1] (Emphasis mine)

Moroni(1) responds to Ammoron.

⁴ Therefore he wrote an epistle, and sent it by the servant of Ammoron, the same who had brought an epistle to Moroni.  Now these are the words which he wrote unto Ammoron, saying:

⁵ Behold, Ammoron, I have written unto you somewhat concerning this war which ye have waged against my people, or rather which thy brother hath waged against them, and which ye are still determined to carry on after his death. ⁶ Behold, I would tell you somewhat concerning the justice of God, and the sword of his almighty wrath, which doth hang over you except ye repent and withdraw your armies into your own lands, or the land of your possessions, which is the land of Nephi. ⁷ Yea, I would tell you these things if ye were capable of hearkening unto them; yea, I would tell you concerning that awful hell that awaits to receive such murderers as thou and thy brother have been, except ye repent and withdraw your murderous purposes, and return with your armies to your own lands. ⁸ But as ye have once rejected these things, and have fought against the people of the Lord, even so I may expect you will do it again.

Alma 54:4 – 8 (Emphasis mine)

Here we see a form of communication in the Book of Mormon, the epistle.  Mormon’s inclusions of the entire epistles give us a better understanding of the issues faced by the participants as well as their thought processes.

“The first two are epistles dealing with the exchange of prisoners. These are found in Alma 54:5—14 and 54:16—24, respectively. A renegade Lamanite leader by the name of Ammoron asks one Moroni, a Nephite general, to exchange prisoners. Moroni writes the first recorded epistle of the Book of Mormon in answer to Ammoron's proposal. It is an exceedingly sharply worded reply in which he agrees to the Lamanite request on condition that the enemy deliver up a man and his family in exchange for each warrior in possession of the Nephites.”[2] (Emphasis mine)

Moroni(1) doesn’t immediately respond to the proposal to trade prisoners.  He begins by reminding Ammoron that this was is the responsibility of his brother, Amalickiah, and himself. 

He then tells him “somewhat concerning the justice of God, and the sword of his almighty wrath, which doth hang over you.” 

“There is always this refrain. He invites them to repent and withdraw their armies. He is carried away already. He preaches. ‘Behold, I would tell you somewhat concerning the justice of God …’ I would tell you that, but you won't listen. Well, he goes ahead and tells him anyway. He has to unburden his soul. ‘… repent and withdraw your armies … Yea, I would tell you these things if ye were capable of hearkening unto them [can you suggest another approach than this?]; yea, I would tell you concerning that awful hell that awaits to receive such murderers as thou and thy brother have been [he has to insult his brother too], except ye repent and withdraw your murderous purposes, and return with your armies to your own lands.’”[3]   (Emphasis mine)

Richard Rust analyzes Moroni(1)’s the epistle.

“Although at first Moroni rejoices at the request for an exchange, as he gets into his letter his pent-up anger flows forth. This is anger about years of conflict led by Ammoron's brother, the cunning and duplicitous Amalickiah; on a larger scale, it is a response to centuries of Lamanite-Nephite conflict. ‘Behold, I would tell you somewhat concerning the justice of God, and the sword of his almighty wrath, which doth hang over you except ye repent and withdraw your armies into your own lands,’ Moroni declares (Alma 54:6). In this cosmic context, God is on the side of the Nephites; the real battle is between God and Ammoron (both the man and the army.)”[4] (Emphasis mine)

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[1] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 29, 2012.

[2] Types of Literature in the Book of Mormon: Epistles, Psalms, Lamentations, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed April 29, 2012.

[3] Lecture 70: Alma 52-54, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed April 29, 2012.

[4] "Their Fathers" - Letters and Autobiography, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed April 29, 2012.

Alma 53:14-23

The Ammonites were ready to break their covenant and take up arms to defend the Nephites and themselves from the Lamanite attack.

¹⁴ But behold, as they were about to take their weapons of war, they were overpowered by the persuasions of Helaman and his brethren, for they were about to break the oath which they had made. ¹⁵ And Helaman feared lest by so doing they should lose their souls; therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their dangerous circumstances at this time.

Alma 53:14 – 15 (Emphasis mine)

The decision to take up arms was not a popular decision.  Helaman(1) did all he could to get them to change their minds.  Keeping the oath was important.  The Lord expected oaths to be kept.  “If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth” (Numbers 30:2).

Helaman(1) and his brethren were not the only ones trying to persuade the Ammonites to change their minds.  Hugh Nibley explains, “[t]hey were complete pacifists, and Moroni gave them his unqualified support along with Helaman, another great commander, who labored successfully to dissuade the Ammonites from taking up arms even to come to the aid of his own sorely pressed troops in a desperate military crisis (Alma 53:14).”[1]

One key point to remember is Moroni(1)’s support.  Failing to defend the land from enemies (“In memory of our God, our religion, and freedom, and our peace, our wives, and our children” [Alma 46:1]) led to (in some cases) execution.  To have Moroni(1)’s “unqualified support” emphasizes the importance of the oath the Ammonites made.

John Welch explains that there were exemptions in traditional Jewish law.

“[Why were] the able-bodied Ammonites granted exemption? There may be several reasons. Unquestionably, their reason for not fighting was righteous and bona fide. But beyond that, it may have been justified by … provisions in the law of Moses, especially as they were interpreted in traditional Jewish law.

“The rabbis limited the exemption for the ‘fearful and fainthearted’ to ‘voluntary’ exploits of the king; in a ‘compulsory war’ of national defense, even the fainthearted were obligated to go into battle. A similar distinction may have contributed to the Ammonites' feeling, several years later, that they could no longer claim their exemption in the face of the extreme ‘compulsory’ war that threatened the Nephites' entire existence. Moved by compassion and no longer afraid, they were willing to take up arms (see Alma 53:13). Only Helaman's fear that they might lose their souls if they were to violate their oath stopped them. “[2] (Emphasis mine)

Another option presented itself.  And this leads to one of the most well-known and much-loved accounts in the Book of Mormon.

¹⁶ But behold, it came to pass they had many sons, who had not entered into a covenant that they would not take their weapons of war to defend themselves against their enemies; therefore they did assemble themselves together at this time, as many as were able to take up arms, and they called themselves Nephites. ¹⁷ And they entered into a covenant to fight for the liberty of the Nephites, yea, to protect the land unto the laying down of their lives; yea, even they covenanted that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage. ¹⁸ Now behold, there were two thousand of those young men, who entered into this covenant and took their weapons of war to defend their country.

Alma 53:16 – 18 (Emphasis mine)

The sons of the Ammonites had not participated in making the covenant, so they were free to take up arms to defend themselves and their families.  They came together and made a covenant of their own.   “[T]hey entered into a covenant to fight for the liberty of the Nephites, yea, to protect the land unto the laying down of their lives; yea, even they covenanted that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage” (verse 17). 

Like their parents, they too entered into a covenant with the Lord, this time to “protect the Nephites and themselves from bondage.

“There arose a time, however, when the pressure of war was so great against the Nephites that the Lamanites who had taken the oath were about to take up arms again to aid in the cause of their friends. They were dissuaded from doing so when it was shown that their sons, who had grown up without taking the oath, could help their Nephite brethren just as well. Two thousand and sixty was the number of these young Lamanites who took up arms under Helaman's direction (Alma 57:19; cf. Alma 53:18). They called themselves Nephites (see Alma 53:16),”[3]   (Emphasis mine)

¹⁹ And now behold, as they never had hitherto been a disadvantage to the Nephites, they became now at this period of time also a great support; for they took their weapons of war, and they would that Helaman should be their leader. ²⁰ And they were all young men, and they were exceedingly valiant for courage, and also for strength and activity; but behold, this was not all—they were men who were true at all times in whatsoever thing they were entrusted. ²¹ Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him.

²² And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west sea. ²³ And thus ended the twenty and eighth year of the reign of the judges over the people of Nephi.

Alma 53:19 – 23 (Emphasis mine)

The stripling warriors took up their arms and prepared for war.  They wanted Helaman(1) to be their leader.  They were valiant, courageous, and “true at all times in whatsoever thing they were trusted.”  “The ‘exceeding faith’ and purity of the stripling warriors of Helaman were their most distinctive virtues (Alma 53:21; 57:26). God gave them victory because ‘they did obey and observe to perform every word of command with exactness; yea, and even according to their faith it was done unto them (Alma 57:21).”[4]

As with all armies, a formal organization was followed.  A. Brent Maxwell explains that the stripling warriors were a variation in the traditional organization.

“Some variations are common in most military organizations, with the pressures of combat forcing armies to modify the normal standard. Actual unit manning often does not match exactly with the official designated size. In some cases, special types of units are created in response to unusual circumstances not in conformance with the normal, established pattern.

“Helaman's band of ‘two thousand stripling soldiers’ (Alma 53:22; 56:5) may be such an exception. In this case the sons of the people of Ammon desired to support the Nephite war effort by creating their own fighting force, which they asked Helaman to command. This was no ordinary military unit created in response to a governmental levy, but instead it was a special group of people who wanted to serve their adopted nation.”[5] (Emphasis mine)

“The story of the Ammonite stripling soldiers is also striking for its religious content: the young men who entered a covenant with God (see Alma 53:17) not only were ‘exceedingly valiant for courage, and also for strength and activity,’ but their lives also reflected outstanding purity. ‘They were men who were true at all times in whatsoever thing they were entrusted. Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him’ (Alma 53:20-21). Their protection in war was attributed directly to their righteousness.”[6] (Emphasis mine)

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

[2] Exemption from Military Duty, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[3] Types of Literature in the Book of Mormon: Epistles, Psalms, Lamentations, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[4] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[5] Nephite Captains and Armies, A. Brent Merrill, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[6] "Holy War" in the Book of Mormon and the Ancient Near East, Stephen D. Ricks, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

Alma 53:8-13

⁸ And now it came to pass that the armies of the Lamanites, on the west sea, south, while in the absence of Moroni on account of some intrigue amongst the Nephites, which caused dissensions amongst them, had gained some ground over the Nephites, yea, insomuch that they had obtained possession of a number of their cities in that part of the land. ⁹ And thus because of iniquity amongst themselves, yea, because of dissensions and intrigue among themselves they were placed in the most dangerous circumstances.

Alma 53:8 – 9 (Emphasis mine)

Things were in good shape.  Moroni(1) had retaken the city of Mulek and the Lamanites were in retreat.  Then there was “some intrigue amongst the Nephites, which caused dissensions amongst them.” 

This required Moroni(1)’s attention.  While he was dealing with this dissension, the Lamanites were able to “[obtain] possession of a number of their cities.”  Once again, the Nephites own actions caused problems for them.

“[D]issension invariably is associated with and frequently identified as a cause of evil, suffering, and destruction. Despite the variety of forms of dissent, some mild and seemingly innocuous, dissent is never described or linked with anything good or positive in the Book of Mormon. Every reference to dissent portrays it as a problem, an evil condition, and a harbinger of even greater problems and evils … Frequently, the Book of Mormon notes that dissension directly led to war. Often it was the dissenters from the Nephites who ‘stirred up to anger’ the Lamanites against the Nephites and caused them to ‘[commence] a war with their brethren.’ (Helaman 4:4; 11:24; see also Alma 46–47) … It is no wonder that Mormon declared that contention among the Nephites was ‘a cause of all their destruction’ during the great series of wars described in Alma (Alma 51:16).”[1] (Emphasis mine)

Mormon now changes subjects.  He reminds us about the Ammonites, who covenanted they would not take arms again, even to defend themselves.  They moved to the land of Zarahemla and the Nephites took up their defense. 

¹⁰ And now behold, I have somewhat to say concerning the people of Ammon, who, in the beginning, were Lamanites; but by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord; and they had been brought down into the land of Zarahemla, and had ever since been protected by the Nephites. ¹¹ And because of their oath they had been kept from taking up arms against their brethren; for they had taken an oath that they never would shed blood more; and according to their oath they would have perished; yea, they would have suffered themselves to have fallen into the hands of their brethren, had it not been for the pity and the exceeding love which Ammon and his brethren had had for them. ¹² And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites.

¹³ But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them, they were moved with compassion and were desirous to take up arms in the defence of their country.

Alma 53:10 – 13 (Emphasis mine)

Seeing the problems the Nephites were facing, the Ammonites were ready to bear arms to help defend their new land. 

This covenant came about after they had accepted Christ’s gospel.  Their king spoke to them, reminding them:

And now behold, since it has been as much as we could do to get our stains taken away from us, and our swords are made bright, let us hide them away that they may be kept bright, as a testimony to our God at the last day, or at the day that we shall be brought to stand before him to be judged, that we have not stained our swords in the blood of our brethren since he imparted his word unto us and has made us clean thereby.

And now, my brethren, if our brethren seek to destroy us, behold, we will hide away our swords, yea, even we will bury them deep in the earth, that they may be kept bright, as a testimony that we have never used them, at the last day; and if our brethren destroy us, behold, we shall go to our God and shall be saved.

And now it came to pass that when the king had made an end of these sayings, and all the people were assembled together, they took their swords, and all the weapons which were used for the shedding of man's blood, and they did bury them up deep in the earth.

And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for the shedding of man's blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives; and rather than take away from a brother they would give unto him; and rather than spend their days in idleness they would labor abundantly with their hands.

And thus we see that, when these Lamanites were brought to believe and to know the truth, they were firm, and would suffer even unto death rather than commit sin; and thus we see that they buried their weapons of peace, or they buried the weapons of war, for peace.

Alma 24:15 – 19 (Emphasis mine)

When they arrived at the land of Zarahemla, they were welcomed by the Nephites.

And it came to pass that the voice of the people came, saying: Behold, we will give up the land of Jershon, which is on the east by the sea, which joins the land Bountiful, which is on the south of the land Bountiful; and this land Jershon is the land which we will give unto our brethren for an inheritance.

And behold, we will set our armies between the land Jershon and the land Nephi, that we may protect our brethren in the land Jershon; and this we do for our brethren, on account of their fear to take up arms against their brethren lest they should commit sin; and this their great fear came because of their sore repentance which they had, on account of their many murders and their awful wickedness.

And now behold, this will we do unto our brethren, that they may inherit the land Jershon; and we will guard them from their enemies with our armies, on condition that they will give us a portion of their substance to assist us that we may maintain our armies.

Alma 27:22 – 24 (Emphasis mine)

Now they were ready to take up arms again and help defend their land, their freedoms, their families, and their religion.

“[W]hen the war became particularly dangerous, and the Ammonites saw the suffering and afflictions born by the Nephites for them, ‘they were moved with compassion and were desirous to take up arms in the defence of their country’ (Alma 53:13). Indeed, they were ‘about to take their weapons of war’ (Alma 53:14), and only the devoted efforts of Helaman and his brethren could persuade them otherwise. In light of the oath they had taken, Helaman ‘feared lest by so doing they should lose their souls’; the Ammonites relented and abstained from entering the war, as they had originally planned (Alma 53:14; Helaman retells this story in an epistle to Moroni in Alma 56:6–8).”[2]    (Emphasis mine)

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[1] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, accessed April 27, 2012.

[2] Were the Ammonites Pacifists? Duane Boyce, Provo, Utah: Maxwell Institute, accessed April 27, 2012.

Alma 53:1-7

Chapter 53

The Lamanite prisoners are used to fortify the city Bountiful—Dissensions among the Nephites give rise to Lamanite victories—Helaman takes command of the two thousand stripling sons of the people of Ammon. About 64–63 B.C.

¹ AND it came to pass that they did set guards over the prisoners of the Lamanites, and did compel them to go forth and bury their dead, yea, and also the dead of the Nephites who were slain; and Moroni placed men over them to guard them while they should perform their labors. ² And Moroni went to the city of Mulek with Lehi, and took command of the city and gave it unto Lehi.  Now behold, this Lehi was a man who had been with Moroni in the more part of all his battles; and he was a man like unto Moroni, and they rejoiced in each other's safety; yea, they were beloved by each other, and also beloved by all the people of Nephi.

³ And it came to pass that after the Lamanites had finished burying their dead and also the dead of the Nephites, they were marched back into the land Bountiful; and Teancum, by the orders of Moroni, caused that they should commence laboring in digging a ditch round about the land, or the city, Bountiful. ⁴ And he caused that they should build a breastwork of timbers upon the inner bank of the ditch; and they cast up dirt out of the ditch against the breastwork of timbers; and thus they did cause the Lamanites to labor until they had encircled the city of Bountiful round about with a strong wall of timbers and earth, to an exceeding height.

Alma 53:1 – 4 (Emphasis mine)

Moroni(1) put the prisoners to work burying the dead, both Nephite and Lamanite.  Moroni(1) returned to Mulek and placed Lehi(2) in command.

Lehi(2) has been a major player in the wars.  We first meet him in an earlier war with the Lamanites.  When the Lamanites attempted to cross the river Sidon, they faced an “army which was concealed on the south of the hill, which was led by a man whose name was Lehi, and he led his army forth and encircled the Lamanites about on the east in their rear … When [the Lamanites] saw the Nephites coming upon them in their rear, turned them about and began to contend with the army of Lehi” (Alma 43:35 - 36).  As the battle continued, “the Lamanites became frightened, because of the great destruction among them, even until they began to flee towards the river Sidon. And they were pursued by Lehi and his men; and they were driven by Lehi into the waters of Sidon, and they crossed the waters of Sidon.  And Lehi retained his armies upon the bank of the river Sidon that they should not cross” (Alma 43:39 - 40)

When battling Amalickiah’s army, we read, “Moroni had appointed Lehi to be chief captain over the men of that city; and it was that same Lehi who fought with the Lamanites in the valley on the east of the river Sidon. And now behold it came to pass, that when the Lamanites had found that Lehi commanded the city they were again disappointed, for they feared Lehi exceedingly” (Alma 49:16 – 17).

Mormon now tells a little more about Lehi(2).  “Now behold, this Lehi was a man who had been with Moroni in the more part of all his battles; and he was a man like unto Moroni, and they rejoiced in each other's safety; yea, they were beloved by each other, and also beloved by all the people of Nephi” (verse 2). 

It is no wonder he was a great warrior being “a man like unto Moroni.” 

After the dead had been buried, Moroni(1) had the prisoners to fortify “the land, or the city, Bountiful.”  They dug ditches and built “breastwork of timbers” on the ditches and “they cast up dirt out of the ditch against the breastwork of timbers.” 

There were rules Moroni(1) followed when dealing with prisoners.

“When the Nephites took prisoners, they made good (but not excessive) use of them. Moroni had Lamanite prisoners both bury those slain in battle and fortify the city of Bountiful so that it became a suitable ‘stronghold to retain ... prisoners.’ By doing so, he not only freed up Nephite troops for battle, but he also made guarding the prisoners easier (Alma 53:1-6). If prisoners did attempt to escape or revolt, they were slain (see Alma 57:30-34).

“Prisoners were not sought after, however, as a cheap form of slave labor. Instead, Nephites generally avoided taking prisoners by allowing captured troops to go free if they yielded up their weapons and covenanted not to fight again. Often they allowed prisoners also to go free if they made a similar promise.”[1] (Emphasis mine)

⁵ And this city became an exceeding stronghold ever after; and in this city they did guard the prisoners of the Lamanites; yea, even within a wall which they had caused them to build with their own hands.  Now Moroni was compelled to cause the Lamanites to labor, because it was easy to guard them while at their labor; and he desired all his forces when he should make an attack upon the Lamanites. ⁶ And it came to pass that Moroni had thus gained a victory over one of the greatest of the armies of the Lamanites, and had obtained possession of the city of Mulek, which was one of the strongest holds of the Lamanites in the land of Nephi; and thus he had also built a stronghold to retain his prisoners. ⁷ And it came to pass that he did no more attempt a battle with the Lamanites in that year, but he did employ his men in preparing for war, yea, and in making fortifications to guard against the Lamanites, yea, and also delivering their women and their children from famine and affliction, and providing food for their armies.

Alma 53:5 – 7 (Emphasis mine)

Why did Moroni(1) have the prisoners labor?  “[I]t was easy to guard them while at their labor.”  He needed as many of his men available to fight, so fewer guards were needed.

Moroni(1) was successful in his battle with “one of the greatest of the armies of the Lamanites.”  He sent Teancum to capture Mulek, and eventually Mulek was recaptured.  Fighting ended and the Nephites concentrated on “delivering their women and their children from famine and affliction, and providing food for their armies.”

Using this and similar information, John L Sorenson has studied a possible Nephite calendar.

“Since the soldiers were also farmers (armies were made up almost totally of the equivalent of today's ‘reservists’), they were not normally available for war during the season when they had to labor ‘delivering their women and their children from famine and affliction, and providing food for their armies’ (Alma 53:7). Logically, then, war went on after the farm work was done but before the next planting season had begun.”[2] (Emphasis mine)

“The beginning and ending of the Nephite year frequently falls around the time of major battles … When all such dates are tabulated, the distinct pattern emerges that most wars were fought in the eleventh through second months of the year. (Actually, we are not certain that there were twelve months in this calendar, since the highest number mentioned is eleven; yet based on Near Eastern and Mesoamerican calendar systems, the likelihood is very high that the Nephites at this time followed a pattern of twelve months probably with thirty days per month.) But virtually no battling took place in months six through ten. Instead, that period was when the mass of part-time soldiers were required to till the ground, ‘delivering their women and their children from famine and affliction, and providing food for their armies’ (Alma 53:7).”[3] (Emphasis mine)

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[1] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 26, 2012.

[2] Seasons of War, Seasons of Peace in the Book of Mormon, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed April 26, 2012.

[3] The Nephite Calendar in Mosiah, Alma, and Helaman, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed April 26, 2012.

Alma 52:31-40

The Lamanite army is retreating towards the city of Mulek having decided not to fight Lehi(2)’s army.  They have no clue that they are about to meet Moroni(1)’s army.

³¹ And it came to pass that before the Lamanites had retreated far they were surrounded by the Nephites, by the men of Moroni on one hand, and the men of Lehi on the other, all of whom were fresh and full of strength; but the Lamanites were wearied because of their long march. ³² And Moroni commanded his men that they should fall upon them until they had given up their weapons of war.

³³ And it came to pass that Jacob, being their leader, being also a Zoramite, and having an unconquerable spirit, he led the Lamanites forth to battle with exceeding fury against Moroni. ³⁴ Moroni being in their course of march, therefore Jacob was determined to slay them and cut his way through to the city of Mulek.  But behold, Moroni and his men were more powerful; therefore they did not give way before the Lamanites. ³⁵ And it came to pass that they fought on both hands with exceeding fury; and there were many slain on both sides; yea, and Moroni was wounded and Jacob was killed.

Alma 52:31 – 35 (Emphasis mine)

The Lamanites found themselves surrounded by Moroni(1) and Lehi(2).  They were worn out because of the long march and they were facing a rested army.  Moroni(1) “commanded his men that they should fall upon them.” 

Then Mormon reminds us of Moroni(1)’s rules of war.  His army was to fight “until [the Lamanites] had given up their weapons of war.”  He did not what a blood bath.  He wanted victory with the fewest casualties possible on both sides. 

Their Zoramite leader, Jacob, had “an unconquerable spirit.”  He led his army to battle with Moroni(1).  Moroni(1)’s army was “more powerful; therefore they did not give way before the Lamanites.”

It was still a ferocious battle, with many Nephites and Lamanites slain.  When it was over, Jacob was dead and Moroni(1) was wounded.

Hugh Nibley summarizes:

“The Lamanites were trying to made a dash out of Mulek to follow Teancum's army. Then [Lehi's] army zeroed into them from Bountiful. Then Moroni's army was down in the southwest, and he moved in behind them. They were hopelessly trapped and surrendered. There are some things to comment on in Alma 52:32. It was up to them to decide when to quit. ‘And Moroni commanded his men that they should fall upon them until they had given up their weapons of war.’ As soon as they gave them up, that was it. There was not extermination here. Then notice the good old Zoramites. They were all Nephites to begin with; therefore, they were apostates and were very bitter. Jacob wants to go on fighting. The Lamanites don't, but he does. He led them ‘with exceeding fury against Moroni’ and cut his way through to the city of Mulek. Then there was a terrific melee. Moroni was wounded and Jacob was killed, and that ended this particular war.”[1] (Emphasis mine)

³⁶ And Lehi pressed upon their rear with such fury with his strong men, that the Lamanites in the rear delivered up their weapons of war; and the remainder of them, being much confused, knew not whither to go or to strike. ³⁷ Now Moroni seeing their confusion, he said unto them: If ye will bring forth your weapons of war and deliver them up, behold we will forbear shedding your blood.

³⁸ And it came to pass that when the Lamanites had heard these words, their chief captains, all those who were not slain, came forth and threw down their weapons of war at the feet of Moroni, and also commanded their men that they should do the same. ³⁹ But behold, there were many that would not; and those who would not deliver up their swords were taken and bound, and their weapons of war were taken from them, and they were compelled to march with their brethren forth into the land Bountiful. ⁴⁰ And now the number of prisoners who were taken exceeded more than the number of those who had been slain, yea, more than those who had been slain on both sides.

Alma 52:36 – 40 (Emphasis mine)

As the battle continued, “the Lamanites in the rear delivered up their weapons of war.”  There was a group who was confused and did not know what to do, whether to surrender of fight.  Moroni(1) stepped in and told them that, if they surrender and give up their weapons o war, the Nephites “will forbear shedding your blood.” 

The chief captains “threw down their weapons of war at the feet of Moroni, and also commanded their men that they should do the same.”  There were a few who refused to “deliver up their swords.”  They were take as prisoners of war.  They were bound and marched to prison. 

Now there is a POW problem.  Mormon tells us that “the number of prisoners who were taken exceeded more than the number of those who had been slain [on both sides].”

Hugh Nibley sums up:

“[T]hose who would not surrender were not killed but disarmed, bound, and marched off to the great central prison compound at Bountiful (Alma 52:39). The prisoner of war problem was now becoming a very serious one for the Nephites. Their best solution was to put their prisoners to work, apparently because it was easy to guard them while at their labor, and because the Nephites were frightfully short of manpower (Alma 53:1). The work was mainly the conversion of Bountiful into a very strong ‘Stalag,’ with ditch and breastwork—more of Moroni's ingenuity (Alma 53:3—5).”[2]

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[1] Lecture 70: Alma 52-54, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed April 25, 2012.

[2] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed April 25, 2012.

Alma 52:21-30

²¹ And it came to pass that Moroni, having no hopes of meeting them upon fair grounds, therefore, he resolved upon a plan that he might decoy the Lamanites out of their strongholds. ²² Therefore he caused that Teancum should take a small number of men and march down near the seashore; and Moroni and his army, by night, marched in the wilderness, on the west of the city Mulek; and thus, on the morrow, when the guards of the Lamanites had discovered Teancum, they ran and told it unto Jacob, their leader. ²³ And it came to pass that the armies of the Lamanites did march forth against Teancum, supposing by their numbers to overpower Teancum because of the smallness of his numbers.  And as Teancum saw the armies of the Lamanites coming out against him he began to retreat down by the seashore, northward.

Alma 52:21 – 23 (Emphasis mine)

Moroni(1) needed to develop a new strategy having been refused his request to fight.  His response was to send Teancum and a small army towards the seashore.  He would take his army and marched to the west of Mulek during the night. 

In the morning, the Lamanite guards saw Teancum and his army and told Jacob about the army.  The armies were sent to fight Teancum’s weak army, being sure they would be able to “overpower Teancum because of the smallness of his number.” 

Teancum’s armies retreated, moving northward by the seashore.

²⁴ And it came to pass that when the Lamanites saw that he began to flee, they took courage and pursued them with vigor.  And while Teancum was thus leading away the Lamanites who were pursuing them in vain, behold, Moroni commanded that a part of his army who were with him should march forth into the city, and take possession of it. ²⁵ And thus they did, and slew all those who had been left to protect the city, yea, all those who would not yield up their weapons of war. ²⁶ And thus Moroni had obtained possession of the city Mulek with a part of his army, while he marched with the remainder to meet the Lamanites when they should return from the pursuit of Teancum.

Alma 52:24 – 26 (Emphasis mine)

The Lamanites interpreted Teancum’s retreat as a sign of weakness.  They “pursued [Teancum’s army] with vigor.” 

Moroni(1) then took his army and “march[ed] forth into the city, and [took] possession of [Mulek].”  Here we see Moroni(1)’s unwillingness to indiscriminately kill the enemy.  “And thus they … slew … all those who would not yield up their weapons of war.”  Those who would surrender and give up their weapons were taken as prisoners.  Only those who refused to yield their weapons were killed because they threatened Moroni(1)’s efforts.

Moroni(1) then “marched with the remainder to meet the Lamanites when they should return from the pursuit of Teancum.”

²⁷ And it came to pass that the Lamanites did pursue Teancum until they came near the city Bountiful, and then they were met by Lehi and a small army, which had been left to protect the city Bountiful. ²⁸ And now behold, when the chief captains of the Lamanites had beheld Lehi with his army coming against them, they fled in much confusion, lest perhaps they should not obtain the city Mulek before Lehi should overtake them; for they were wearied because of their march, and the men of Lehi were fresh.

²⁹ Now the Lamanites did not know that Moroni had been in their rear with his army; and all they feared was Lehi and his men. ³⁰ Now Lehi was not desirous to overtake them till they should meet Moroni and his army.

Alma 52:27 – 30 (Emphasis mine)

As the Lamanites pursued Teancum, they met by Lehi(2) and his army.  This caused the Lamanites to flee “in much confusion.”  They were going to return to Mulek because “they were wearied because of their march, and the men of Lehi were fresh.”

Little did they know that, as they fled to Mulek, “Moroni had been in their rear with his army.”  Lehi(2) did not want to overtake them until they ran into Moroni(1)’s army.

“Teancum allowed the Lamanites to discover a task-force of his moving along the coast and to give it chase; Moroni then slipped into the city behind them and overpowered the defenders, characteristically sparing all who yielded up their arms (Alma 52:22—25). Then he too took the coast route on the heels of the Lamanites who were chasing Teancum. As a secondary diversion a small Nephite force under the terrible Lehi had issued out of the main base at Bountiful and met the Lamanites head on (Alma 52:27). Confused by this new development, the Lamanites sought counsel in safety by returning to Mulek, even as it occurred to them with a shock that in dashing forth they had left that city only lightly defended; and so their return to Mulek turned into a wild race with the Nephites to see who would get there first (Alma 52:27—28). Bent only on reaching home-base in safety, the exhausted Lamanites with Lehi hot behind them ran smack into Moroni's army coming up behind them. That was the last straw (Alma 52:28—32).”[1] (Emphasis mine)

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[1] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed April 24, 2012.

Alma 52:12-20

¹² Now, the king (Ammoron) had departed out of the land of Zarahemla, and had made known unto the queen concerning the death of his brother, and had gathered together a large number of men, and had marched forth against the Nephites on the borders by the west sea. ¹³ And thus he was endeavoring to harass the Nephites, and to draw away a part of their forces to that part of the land, while he had commanded those whom he had left to possess the cities which he had taken, that they should also harass the Nephites on the borders by the east sea, and should take possession of their lands as much as it was in their power, according to the power of their armies. ¹⁴ And thus were the Nephites in those dangerous circumstances in the ending of the twenty and sixth year of the reign of the judges over the people of Nephi.

Alma 52:12 – 14 (Emphasis mine)

The war is not going well.  There are two fronts and the army is spread out.  Ammoron was harassing the Nephites in hopes of drawing the forces away from the places and weakening the areas.  They did this to “take possession of [Nephite] lands as much as it was in their power.”

At the end of the year, Mormon tells us “the Nephites [were] in those dangerous circumstances.”

¹⁵ But behold, it came to pass in the twenty and seventh year of the reign of the judges [65 B.C.], that Teancum, by the command of Moroni—who had established armies to protect the south and the west borders of the land, and had begun his march towards the land Bountiful, that he might assist Teancum with his men in retaking the cities which they had lost—¹⁶ And it came to pass that Teancum had received orders to make an attack upon the city of Mulek, and retake it if it were possible.

¹⁷ And it came to pass that Teancum made preparations to make an attack upon the city of Mulek, and march forth with his army against the Lamanites; but he saw that it was impossible that he could overpower them while they were in their fortifications; therefore he abandoned his designs and returned again to the city Bountiful, to wait for the coming of Moroni, that he might receive strength to his army.

Alma 52:15 – 17 (Emphasis mine)

Moroni(1) began “his march towards the land of Bountiful, the he might assist Teancum.”  His goal was to retake lost cities.  “Moroni followed up these instructions with ‘orders to make an attack upon the city of Mulek, and retake it if it were possible’ (Alma 52:16), for Moroni was determined to get things moving. It is a neatly authentic touch, however, that Teancum after sizing up the situation decided against an attack on Mulek and sat and waited in Bountiful for Moroni to show up (Alma 52:16—17).”[1]

¹⁸ And it came to pass that Moroni did arrive with his army at the land of Bountiful, in the latter end of the twenty and seventh year of the reign of the judges over the people of Nephi. ¹⁹ And in the commencement of the twenty and eighth year [64 B.C], Moroni and Teancum and many of the chief captains held a council of war—what they should do to cause the Lamanites to come out against them to battle; or that they might by some means flatter them out of their strongholds, that they might gain advantage over them and take again the city of Mulek. ²⁰ And it came to pass they sent embassies to the army of the Lamanites, which protected the city of Mulek, to their leader, whose name was Jacob, desiring him that he would come out with his armies to meet them upon the plains between the two cities.  But behold, Jacob, who was a Zoramite, would not come out with his army to meet them upon the plains.

Alma 52:18 – 20 (Emphasis mine)

Moroni(1)’s army arrived at the end of the year.  “When the commander-in-chief finally got through with an army, a top-level ‘council of war’ was at once convened to study the situation; at this conference it was agreed that the first thing on the agenda was for the united forces of Teancum and Moroni to take the city of Mulek, which was the eastern anchor of the main defense-line (Alma 52:18—19).”[2]

They had a problem.  “[H]ow was a major city, superbly fortified by Moroni's own foresight, to be taken? The first step was a logical one. It was the ancient custom of warfare to invite the occupants of a city to come out on the open plain and engage in a fair set contest, or, as the Nephites put it, ‘upon fair grounds’; the Nephite commanders in issuing such an invitation to the comfortably ensconced opposition hardly expected the Lamanites to comply with a request so disadvantageous to themselves, but they thought it was worth a try and at any rate it was the conventional thing to do (Alma 52:19—20).”[3]

They sent “embassies to the army of the Lamanites” asking their leader, Jacob (a “bad Nephite”) challenging him to “come out with his armies to meet them upon the plains between the two cities.” 

“Actual battlefield operations usually represented only a small portion of the time of a campaign, but they were inevitably the most important. Battles began with the dispatching of scouts to reconnoiter for food, trails, and the location of enemy troops. Most ancient armies used spies and other means to gain intelligence, and the Book of Mormon frequently mentions the importance of spies and other Nephite intelligence operations.  Military leaders generally made battle plans shortly before the army encountered the enemy. Such plans were frequently formulated by a council of officers and professional soldiers who discussed the situation and offered suggestions, which is precisely what Moroni does in preparation for battle (see Alma 52:19).”[4]

Jacob, a Zoramite, “would not come out with his army to meet them upon the plains.”

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[1] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed April 23, 2012.

[2] Ibid.

[3] Ibid.

[4] The Importance of Warfare in Book of Mormon Studies, William J. Hamblin, Provo, Utah: Maxwell Institute, accessed April 23, 2012.

Alma 52:1-11

Chapter 52

Ammoron succeeds Amalickiah as king of the Lamanites—Moroni, Teancum, and Lehi lead the Nephites in a victorious war against the Lamanites—The city of Mulek is retaken, and Jacob the Lamanite is slain. About 66–64 B.C.

¹ AND now, it came to pass in the twenty and sixth year of the reign of the judges over the people of Nephi [66 B.C.], behold, when the Lamanites awoke on the first morning of the first month, behold, they found Amalickiah was dead in his own tent; and they also saw that Teancum was ready to give them battle on that day. ² And now, when the Lamanites saw this they were affrighted; and they abandoned their design in marching into the land northward, and retreated with all their army into the city of Mulek, and sought protection in their fortifications.

3 And it came to pass that the brother of Amalickiah was appointed king over the people; and his name was Ammoron; thus king Ammoron, the brother of king Amalickiah, was appointed to reign in his stead. ⁴ And it came to pass that he did command that his people should maintain those cities, which they had taken by the shedding of blood; for they had not taken any cities save they had lost much blood.

Alma 52:1 – 4 (Emphasis mine)

When the Lamanites awoke, they found their leader dead in his tent.  They saw the army of Teancum was ready for battle.  They “retreated with all their army into the city of Mulek.” 

“[A] note of interest about this event is that it occurred on the last night of the Nephite-Lamanite year. Throughout Mesoamerica, ‘omens were regularly … tied to events of the last, or first, day…To awaken on the first day of a new year to find their leader dead would have been far more unnerving to their omen-conscious feelings than we moderns may appreciate.’ Not surprisingly then, ‘when the Lamanites saw this they were affrighted; and they abandoned their design in marching into the land northward, and retreated with all their army’ (Alma 52:2). Additionally, when the Nephites or Lamanites lost their captains, confusion could result; and because strange commanders could not easily replace the fallen lineage leaders, the armies would often retreat (see Alma 49:25; 56:51).”[1]

Ammoron, the brother of Amalickiah, was made king.  His first act as king was to have his army remain in the cities they had taken.

Frequently, we think of these wars as simply Lamanites against Nephites, good against evil.  The truth is the wars “are often not Nephite vs. Lamanite, cowboy vs. Indian, but ‘good’ Nephite vs. ‘bad’ Nephite, with the Lamanites sometimes being manipulated by ‘bad’ Nephites.”[2]

⁵ And now, Teancum saw that the Lamanites were determined to maintain those cities which they had taken, and those parts of the land which they had obtained possession of; and also seeing the enormity of their number, Teancum thought it was not expedient that he should attempt to attack them in their forts. ⁶ But he kept his men round about, as if making preparations for war; yea, and truly he was preparing to defend himself against them, by casting up walls round about and preparing places of resort. ⁷ And it came to pass that he kept thus preparing for war until Moroni had sent a large number of men to strengthen his army.

Alma 52:5 – 7 (Emphasis mine)

With the Lamanites in the Nephite fortified cities they had conquered, “Teancum thought it was not expedient that he should attempt to attack them in the forts. 

He continued to make preparations for war, “Teancum then strengthened his own positions, digging in and awaiting reinforcements from Moroni (Alma 52:6—7), who, however, was pinned down on the west coast and could offer little assistance. The Nephites with their inferior numbers were being forced to fight that kind of a war that all commanders dread—a war on two fronts.”[3]

⁸ And Moroni also sent orders unto him that he should retain all the prisoners who fell into his hands; for as the Lamanites had taken many prisoners, that he should retain all the prisoners of the Lamanites as a ransom for those whom the Lamanites had taken. ⁹ And he also sent orders unto him that he should fortify the land Bountiful, and secure the narrow pass which led into the land northward, lest the Lamanites should obtain that point and should have power to harass them on every side.

¹⁰ And Moroni also sent unto him, desiring him that he would be faithful in maintaining that quarter of the land, and that he would seek every opportunity to scourge the Lamanites in that quarter, as much as was in his power, that perhaps he might take again by stratagem or some other way those cities which had been taken out of their hands; and that he also would fortify and strengthen the cities round about, which had not fallen into the hands of the Lamanites. ¹¹ And he also said unto him, I would come unto you, but behold, the Lamanites are upon us in the borders of the land by the west sea; and behold, I go against them, therefore I cannot come unto you.

Alma 52:8 – 11 (Emphasis mine)

Moroni(1) sent Teancum instruction about what he was to do. 

First, he was to “retain all the prisoners who fell into his hands.”  He hoped for future prisoner exchanges.  “[Moroni(1)] ordered Teancum to sit tight on his sector while harassing the Lamanites as much as possible and keeping a sharp lookout for any chance opportunity or opening to do them real damage (Alma 52:10); at the same time he was instructed to take and keep as many prisoners of war as possible with a view to future exchange of prisoners with the Lamanites, for the addition of one man to the Nephite forces meant far more than it did to the Lamanites (Alma 52:8).”[4]

Next, he was to “fortify the land of Bountiful” and secure specific points in the area to prevent the Lamanites from being able “to harass them on every side.”

Finally, he wanted Teancum to “seek every opportunity to scourge the Lamanites in that quarter.  That would keep them busy and they would not be able to support the army that Moroni(1) was currently fighting.

“Ammoron, the brother and successor of Amalickiah, made the most of this advantage to himself and sent a strong diversionary force to occupy Moroni and if possible split the Nephite forces even more, while harassing them everywhere and keeping them off-balance by sallies and infiltrations from the numerous former Nephite strong places now held by the Lamanites (Alma 52:11—13).”[5]

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[1] Nephite Captains and Armies, A. Brent Merrill, Provo, Utah: Maxwell Institute, accessed April 22, 2012.

[2] The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Provo, Utah: Maxwell Institute, accessed April 22, 2012.

[3] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed April 22, 2012.

[4] Ibid.

[5] Ibid.