Gospel Doctrine Lesson 20 - My Soul Is Pained No More – Lesson Notes

I have decided to try something new.  I would like to put together notes for Gospel Doctrine lessons.  My ward finished Lesson 16 April 29^th.  Last Sunday was Stake Conference.  What I will do is upload a set of notes for lessons four weeks ahead of my ward.  This is because different wards are at different places.  When I upload these, I hope to be at least a couple of weeks ahead of most wards. 

I’m trying a form of an “outline.”  I have included much of the scriptures in the lessons along with a few observations and some interesting (I hope) quotes to go along with them.  The first set is somewhat long.  Part of that is because of the format I use.  The other part is because there is a lot of information covered in Lesson 20.  I am convinced that, if a Gospel Doctrine teacher covered everything in this lesson, it could easily take four or five weeks. 

I will also make a Word document available for download if anyone desires.

I hope someone can make good use of this.

Download a copy of Lesson 20.

Lesson 20: My Soul Is Pained No More – Lesson Notes

Scriptures for Lesson – Mosiah 25, Mosiah 26; 27:1-32; 28:20, Alma 36:6-24.

I.  Mosiah 25 - Summary - Limhi’s people and Alma’s people gather in the land of Zarahemla with the people of Mosiah. Limhi and his people are baptized. King Mosiah authorizes Alma to organize the Church of God throughout the land of Zarahemla.

& In The Book of Mormon – A Reader’s Edition, Grant Hardy explains “[a]t this point, three separate narratives (The stories of the people of Mosiah₂, [which include Nephites and the Mulekites], the people of Limhi, and the people of Alma₁ have come together” (see footnote c, pg. 234). 

& People now call themselves Nephites.  John Sorenson explains the label “Nephite.”

4  “In a broader sense, ‘Nephites’ was a label given all those governed by a Nephite ruler, as in Jacob 1:13: ‘The people which were not Lamanites were Nephites; nevertheless, they were called [when specified according to descent] Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites.’ It is interesting to note that groups without direct ancestral connections could come under the Nephite sociopolitical umbrella. Thus, ‘all the people of Zarahemla were numbered with the Nephites’ (Mosiah 25:13). This process of political amalgamation had kinship overtones in many instances, as when a body of converted Lamanites ‘took upon themselves the name of Nephi, that they might be called the children of Nephi and be numbered among those who were called Nephites’ (Mosiah 25:12). The odd phrase ‘the people of the Nephites’ in such places as Alma 54:14 and Helaman 1:1 suggests a social structure where possibly varied populations (‘the people’) were controlled by an elite (‘the Nephites’).” ^[1]

& ⁵ And it came to pass that Mosiah did read, and caused to be read, the records of Zeniff to his people; yea, he read the records of the people of Zeniff, from the time they left the land of Zarahemla until they returned again. ⁶And he also read the account of Alma and his brethren, and all their afflictions, from the time they left the land of Zarahemla until the time they returned again. (Mosiah 25:5-6)

4  The fact King Mosiah₂ read the records indicated their importance.  Gary Sturgess explains why.

2  “Turning to the great assemblies in Mosiah, we find a number of distinguishing characteristics that identify them with these ancient ceremonies and warrant their consideration as the structural foundation of the book.

 “1. On each occasion, newly written or recently discovered scriptures were read and expounded to the people, after the manner of King Josiah and Ezra the scribe. At the first assembly, King Benjamin gave the revelation recorded in Mosiah 3:2—27, which was then written down and distributed among the people. It is also possible that the small plates of Nephi, with their emphasis on deliverance, political leadership, and the doctrine of Christ, had recently come into the possession of King Benjamin and may also have been read during the ceremony.

“At the second great assembly, we are told that Mosiah read, and caused to be read (Mosiah 25:5—6), the record of Zeniff and the account of Alma (Mosiah 9—22; 23—24).” ^[2]

& ⁷ And now, when Mosiah had made an end of reading the records, his people who tarried in the land were struck with wonder and amazement. ⁸ For they knew not what to think … (Mosiah 25:7-8)

& The people “knew not what to think.” 

4  They rejoiced that Limhi and Alma¹ had been “delivered out of bondage.”  They mourned those who had “been slain by the Lamanites.”  They “raise[d] their voice and [gave] thanks to God” for the release of Alma₁ and Limhi out of bondage.  The people were also “filled with pain and anguish for the welfare of [the Lamanites] souls” because “of their sinful and polluted state.” 

& Hugh Nibley wrote:

4  “Question: Why do you suppose they were so struck with amazement when they read these records?

“Answer: This is back in Zarahemla and is telling us what has been going on with these people who had been going out everywhere. He is talking about three or four different colonies of people—where they originated, their tribulations, etc. They didn't know any of this had been going on with their relatives or anyone. Is this what has happened since we left Jerusalem? Well, they were struck with amazement. It says, ‘For they knew not what to think; for when they beheld those that had been delivered out of bondage they were filled with exceedingly great joy’ (Mosiah 25:8). They were glad to hear this.”^[3]

& ¹⁵ And Alma did speak unto them, when they were assembled together in large bodies, and he went from one body to another, preaching unto the people repentance and faith on the Lord. ¹⁶ And he did exhort the people of Limhi and his brethren, all those that had been delivered out of bondage, that they should remember that it was the Lord that did deliver them.

(Mosiah25:15-16)

4  The King finished speaking and then turned the time over to Alma₁.  The people were assembled in large bodies, so he went from group to group.  With one exception, Mormon tells us he preached repentance and faith on the Lord.  That exception was to the people of Limhi.  He wanted them to remember that the Lord delivered them.  Were it not for the Lord, they would still be in bondage.

4  Grant Hardy writes about Alma(1)’s additional words to the people of Limhi.

2  “… [T]he choices Mormon made are perhaps most revealing when his editing shows him to be a real human being trying to draw uplifting lessons from mean and ugly events. This is manifest in two approaches: (1) a spiritual interpretation of political events and (2) drastic simplification that highlights the distinction between the obedient and disobedient.

“For an example of the first point, consider the single thing Mormon chooses to tell us out of Alma's exhortation (which probably lasted for hours) to the people of Limhi in Zarahemla after their arrival there. He features Alma's statement that they ‘should remember that it was the Lord’ that delivered them (Mosiah 25:16). When we read the account of Limhi's escape in Mosiah 22, we see that freedom came through a cunning scheme by which the people of Limhi got the Lamanite guards drunk. Yet Mormon provides a spiritual interpretation of this escape to emphasize that, despite what may seem to be men's own cleverness, planning, and apparent luck, God is really the one making things happen. Mormon's frequent ‘and thus we see’ comments reveal this view.” ^[4]

& ⁹ And it came to pass that king Mosiah granted unto Alma that he might establish churches throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every church. (Mosiah 25:9).

4  This is the first reference in the Book of Mormon to a formal church organization. 

4  Daniel Peterson explains the concept of the “church:”

2  “[T]he ‘church,’ that innovation indirectly brought about by King Noah in the land of Nephi, maintained its separate existence in the land of Zarahemla. King Mosiah granted to Alma the right to "establish churches throughout all the land of Zarahemla" and authorized him "to ordain priests and teachers over every church" (Mosiah 25:19)—a prerogative heretofore pertaining to the kingship. Indeed, Mosiah gave Alma authority over the church (Mosiah 26:8), thus effectively delegating to another man a major portion of the sacral authority that had traditionally been attached to the Nephite throne. (In what follows, we shall see that Mosiah had felt himself overburdened by the responsibilities he bore as king. He was presumably quite happy to divest himself of some of them.) Priests in the church at Zarahemla taught the people what they received from Alma to teach (Mosiah 25:21), he having received it in his turn from God, whom he represented. Thus, the pyramidal hierarchy of heavenly king, earthly king, priests, teachers, and people, so characteristic of earlier Nephite thought and practice, survived under the new order, albeit in somewhat different form.” ^[5] 

& ²⁰ Now this was done because there were so many people that they could not all be governed by one teacher; neither could they all hear the word of God in one assembly …  ²³ And now there were seven churches in the land of Zarahemla.  And it came to pass that whosoever were desirous to take upon them the name of Christ, or of God, they did join the churches of God …

 (Mosiah 25:20, 23)

4  Seven churches were formed in the land of Zarahemla.

4  Hugh Nibley discusses the seven churches.

2  “This was more than a spiritual segregation—it was a real organization: ‘They did assemble themselves together in different bodies, being called churches; every church having their priests and their teachers, and every priest preaching the word according as it was delivered to him by the mouth of Alma’ (Mosiah 25:21). There were seven such churches,’ and they were called the people of God’ (Mosiah 25:24). Everything remained strictly under Alma's control, for he ‘was their high priest, he being the founder of their church’ (Mosiah 23:16) who personally consecrated the priests and teachers who ‘did watch over their people, and did nourish them with things pertaining to righteousness’ (Mosiah 23:17—18). Moreover, the people had their own territory, and ‘they called the land Helam’ (Mosiah 23:19), and they built their own city, ‘which they called the city of Helam’ (Mosiah 23:20).” ^[6]

4  If anyone desired to take upon them the name of Christ, they joined one of the churches.  They were the people of God, and they were blessed and prospered in the land.

II.  Mosiah 26; 27:1–7. Summary - Many Church members are led into sin by unbelievers. The Lord tells Alma that those who repent shall be forgiven, but those who do not repent shall not be numbered among the people of the Church. Mosiah issues a proclamation forbidding believers and unbelievers from persecuting each other.

^{&   1} NOW it came to pass that there were many of the rising generation that could not understand the words of king Benjamin, being little children at the time he spake unto his people; and they did not believe the tradition of their fathers. ² They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ. (Mosiah 26:1-2)

4  The next generation, were children when King Benjamin spoke and, now that they’ve grown, they reject the “tradition of their fathers.”  We also can assume that many in this generation who were not present. 

4  It is not unusual for a new generation to desire to find their way.  Things that are old are not valued. 

4  Daniel Peterson writes:

2  “[S]ome of the younger generation—those who had not experienced the great spiritual outpouring that occurred at the abdication sermon of King Benjamin, now perhaps more than two decades in the past—refused to be baptized or to join the church (Mosiah 26:1—5). Their worldly influence, in turn, began to take its toll on those who had already enrolled themselves as members of the church, which was itself well into its second generation.” ^[7]

& ⁵ And now in the reign of Mosiah they were not half so numerous as the people of God; but because of the dissensions among the brethren they became more numerous. ⁶ For it came to pass that they did deceive many with their flattering words, who were in the church, and did cause them to commit many sins … (Mosiah 26:5-6)

4  I call this the “Nephite Syndrome.”  People have a weak faith.  Then when someone comes “with their flattering words,” those with weak faith fall away because of those flattering words.  Then dissension follows.

4  See Nephi(1)’s account of the Lehi’s vision of the Tree of Life (1 Nephi 8:23-28; 1 Nephi 12:16-18).

4  Hugh Nibley observes:

2  “The numbers of dissenters grew, due to criticism within the Church. There were dissensions among the brethren, while the outsiders kept working on the members to accept the new moral emancipation (Mosiah 26:1—6). What was to be done? Members of the Church who had begun to make trouble were brought by local members before local priests and teachers; but those officers didn't know what to do, except to send the culprits on to Alma, since Mosiah recognized Alma as the head of the Church, the high priest (Mosiah 26:7). Mosiah felt it should be Alma's problem, but Alma didn't know what to do either. In fact, he had no idea of what had been going on. That's very interesting: Alma, the head of the Church, hadn't heard of it at all. He was the only one who didn't know.” ^[8]

& Alma₁ went to the King and was told…

¹² But king Mosiah said unto Alma: Behold, I judge them not; therefore I deliver them into thy hands to be judged. (Mosiah 26:12)

4  Having made Alma₁ the head of the Church, King Mosiah₂ told him to deal with the problems as he saw best. What to do?

& ¹³ And now the spirit of Alma was again troubled; and he went and inquired of the Lord what he should do concerning this matter, for he feared that he should do wrong in the sight of God. ¹⁴ And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him, saying:  (Note: a you read this set of scriptures, you will see that the first five scriptures are poetic in nature.  I have used an example used by Grant Hardy in the Book of Mormon – A Reader’s Edition, and presented the scriptures in a poetic form.)

¹⁵ Blessed art thou, Alma,

        and blessed are they

        who were baptized

            in the waters of Mormon. 

    Thou art blessed

     because of thy exceeding faith

         in the words alone

         of my servant Abinadi.

¹⁶ And blessed are they

    because of their exceeding faith

        in the words alone

            which thou hast spoken

            unto them.

¹⁷ And blessed art thou

    because thou hast established

        a church

        among this people;

    and they shall be established,

        and they shall be my people.

¹⁸ Yea, blessed

    is this people

        who are willing

        to bear my name;

    for in my name

        shall they be called;

        and they are mine.

¹⁹ And because thou hast

    inquired of me

        concerning the transgressor,

        thou art blessed.

(Mosiah 26:15-19)

4  The Lord told Alma₁ if we obey His commandments and serve Him, we would receive eternal life. 

4  Those that hear the word, accept it, and “baptized unto repentance,” shall be his sheep. 

4  This echoes the word of the Lord when He said “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14).  Jacob explained that the Lord “… commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God” (2 Nephi 9:23).

4  Marilyn Arnold explains:

2  “The Lord makes a rare and splendid promise to Alma: ‘Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name’ (Mosiah 26:20). Could any covenant be grander and any calling more clear? The Lord gives him authority both to judge and to forgive (see v. 29), and Alma writes all the Lord's words ‘that he might judge the people of that church according to the commandments of God" (v. 33). We are told in the same chapter that "Alma did regulate all the affairs of the church" (v. 37).’ ^[9]

4  In speaking to Alma₁, the Lord reminds him that “it is I that taketh upon me the sins of the world … in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.”  Christ taught this principle to His disciples in the Old World: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

2  The Lord tells him what will happen to those who reject Him. 

2  The day will come where all will stand before Him, even those who “never knew me.” 

2  Then they will know who He is.  He is the Redeemer, offering redemption to all, but they will not receive redemption.

4  Jennifer Clark Love reminds us that the Lord offers redemption to the entire world.

2  “The prophets of the Book of Mormon teach that redemption is offered to all; however, only those who enter into covenants and are adopted by the Lord, receiving his name, create a family relationship with the Lord where he is able to act as their go'el^[10] and deliver them from the bondage of sin.” ^[11]

& ³³ And it came to pass when Alma had heard these words he wrote them down that he might have them, and that he might judge the people of that church according to the commandments of God. ³⁴ And it came to pass that Alma went and judged those that had been taken in iniquity, according to the word of the Lord. ³⁵ And whosoever repented of their sins and did confess them, them he did number among the people of the church; ³⁶ And those that would not confess their sins and repent of their iniquity, the same were not numbered among the people of the church, and their names were blotted out. (Mosiah 26:33-35)

4  Alma₁ began to deal with the dissidents.  The dissidents were offered two choices.  Confess their sin and repent.

4  Be cut off from the church. 

2  Those that refused had their names blotted out and were excommunicated from the church.

4  Confession is an essential part of repentance.  Noel Reynolds explains:

2  “While the necessity of confession as part of repentance was not emphasized by all the Book of Mormon prophets, it was clearly in place. Again, it is Alma the Elder who develops the idea at length. Alma teaches the members of the church to forgive all who confessed their sins (see Mosiah 26:29). Confession of sins and repentance of iniquity were necessary requirements for gaining and retaining membership in the church (see Mosiah 26:35-36).” ^[12]

4  As the church dealt with the dissidents, peace and prosperity grew for the church.  Members were living their religion; new baptisms were occurring

4  As Alma(1) “regulate[d] the affairs of the church,” he had to deal with the notion of excommunication.

2  “‘And it came to pass that Alma did regulate all the affairs of the church’ (Mosiah 26:37). This idea of excommunication was obviously wholly new to Alma, who had grown up under the old ideology where one's birth ‘numbered’ one among the people of the Lord—the Nephites—in such a way that one could not be ‘blotted out,’ and where one's primary social identity was national or genealogical rather than, as we might express it, ‘intentional’ or ‘voluntary.’ “ ^[13]

& ¹ AND now it came to pass that the persecutions which were inflicted on the church by the unbelievers became so great that the church began to murmur, and complain to their leaders concerning the matter; and they did complain to Alma.  And Alma laid the case before their king, Mosiah.  And Mosiah consulted with his priests. ² And it came to pass that king Mosiah sent a proclamation throughout the land round about that there should not any unbeliever persecute any of those who belonged to the church of God.

(Mosiah 27:1-2)

4  The persecution of the believers by the unbelievers became quite intense.  The believers went to their leaders and Alma(1), complaining about what was happening. 

4  A decision was made to issue a proclamation that unbelievers should not persecute any believer. 

4  Hugh Nibley tells us that it went even farther:

2  “No persecution either of believers by unbelievers, of unbelievers by believers or of believers by other believers, or unbelievers by other unbelievers (cf. Mosiah 27:1—3). In short, there was to be no persecution, and the purpose of all this was so that ‘there should be an equality among all men’ (Mosiah 27:3) [cf. Alma 1:21]. When one group can bring social pressure one against another, you do not have equality.” ^[14] 

³ And there was a strict command throughout all the churches that there should be no persecutions among them, that there should be an equality among all men; ⁴ That they should let no pride nor haughtiness disturb their peace; that every man should esteem his neighbor as himself, laboring with their own hands for their support. ⁵ Yea, and all their priests and teachers should labor with their own hands for their support, in all cases save it were in sickness, or in much want; and doing these things, they did abound in the grace of God. (Mosiah 27:3-5)

& Persecution was not acceptable.  It didn’t matter who was doing.  It just wasn’t done.  No one should let pride “disturb the peace.”  Care for one another.  Work for your support.  All were equal. 

⁶ And there began to be much peace again in the land; and the people began to be very numerous, and began to scatter abroad upon the face of the earth, yea, on the north and on the south, on the east and on the west, building large cities and villages in all quarters of the land. ⁷ And the Lord did visit them and prosper them, and they became a large and wealthy people. (Mosiah 27:6-7)

& Peace broke out across the land.  And the population increased.  They began to fill the land and build cities and villages through the land.  “The Lord did visit them” and they became a prosperous people.

III. Mosiah 27:8–31; Alma 36:6–23. Alma the Younger and the four sons of Mosiah seek to destroy the Church of God. In answer to the prayers of their fathers and other Church members, an angel appears to them. Alma the Younger and the sons of Mosiah are converted. Alma the Younger testifies of his conversion.

& ⁸ Now the sons of Mosiah were numbered among the unbelievers; and also one of the sons of Alma was numbered among them, he being called Alma, after his father; nevertheless, he became a very wicked and an idolatrous man.  And he was a man of many words, and did speak much flattery to the people; therefore he led many of the people to do after the manner of his iniquities. ⁹ And he became a great hinderment to the prosperity of the church of God; stealing away the hearts of the people; causing much dissension among the people; giving a chance for the enemy of God to exercise his power over them. (Mosiah 27:8-9)

& When he was Church Commissioner of Education, Jeffrey R Holland said:

4  "Perhaps no anguish of the human spirit matches the anguish of a mother or father who fears for the soul of a child .... [But] parents can never give up hoping or caring or believing. Surely they can never give up praying. At times prayer may be the only course of action remaining-but it is the most powerful of them all" ("Alma, Son of Alma," Ensign, Mar. 1977, 80-81).

& Among those who opposed the church were five prominent individuals – the sons of the King and a son of the high priest. Mormon tells us that Alma₂ was an excellent speaker.  He knew how to move an audience and get them to do what he wants. 

4  John L. Sorenson discusses this religious movement.

2  “A possible religious influence from the ‘Mulekites’ appears as a distinct organizational element in the mixture constituting Nephite religion. Shortly after the start of the reign of the judges, toward the end of the second century B.C., a group of young adults in the land of Zarahemla refused to ‘believe the tradition of their fathers. They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ’ (Mosiah 26:1—2). They would not join the church recently introduced by Alma₁ but ‘were a separate people as to their faith, and remained so ever after’ (Mosiah 26:4). ‘A separate people as to their faith’ clearly indicates the presence of a cult if not a church. The expression ever after may have been a comment from Mormon, more than four centuries later. Soon afterward, adherents to this cult became more numerous than their rivals in the church (see Mosiah 26:5). Among them were Alma₂ and several sons of King Mosiah₂. Of Alma₂ we are told that ‘he became a very wicked and an idolatrous man’ (Mosiah 27:8). The source of this idolatrous cult is suggested by the fact that Alma₂named two of his sons, who were born before his conversion (judging by their probable ages and the chronology of their father's career) with Jaredite names—Corianton and Shiblon. It is a reasonable presumption that those names for his sons were derived and conferred when Alma₂ maintained an avid connection with the idolatrous cult of his younger days.”[15]          

& Dissent is spreading through the land of Zarahemla. 

4  Lynn Wardle describes how dissent is viewed in the Book of Mormon.

2  “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. For example, Alma(2) was ‘a great hinderment to the prosperity of the church of God’ because he ‘[caused] much dissension among the people’ (Mosiah 27:9) …”[16]

& ¹¹ And as I said unto you, as they were going about rebelling against God, behold, the angel of the Lord appeared unto them; and he descended as it were in a cloud; and he spake as it were with a voice of thunder, which caused the earth to shake upon which they stood; ¹² And so great was their astonishment, that they fell to the earth, and understood not the words which he spake unto them.

(Mosiah 27:11-12)

& Their fathers had been praying for them and a change of heart. 

& In verse 11, the prayer is answered. 

4  Hugh Nibley observes:

2  “There never were more noble and powerful teachers of righteousness than Alma the Elder and Mosiah, and yet their sons were perfect rotters, and deliberately went about undermining all their work; it took an angel to convert them, but almost overnight the arch-delinquents became model missionaries (Mosiah 27:11—13, 32—36).”[17]

4  A person falling to the earth from a message from an angel or some powerful message from God is not an unusual occurrence in the Book of Mormon.  Mark Alan Wright explains:

2  “The first recorded instance in the Book of Mormon where someone falls to the earth as if dead in connection with a prophetic commission is that of Alma the Younger. As he was going about with the sons of Mosiah to destroy the church, an angel came down to "stop [them] by the way" (Alma 36:6; compare Mosiah 27:10). Significantly, when the angel first spoke to them as with a voice of thunder, they ‘understood not the words which he spake unto them’ (Mosiah 27:12). The angel ‘cried again,’ and this time his words were plainly understood (Mosiah 27:13; compare 3 Nephi 11:3–7).”[18]

& ¹³ Nevertheless he cried again, saying: Alma, arise and stand forth, for why persecutest thou the church of God?  For the Lord hath said: This is my church, and I will establish it; and nothing shall overthrow it, save it is the transgression of my people. ¹⁴ … Behold, the Lord hath heard the prayers of his people, and also the prayers of his servant, Alma, who is thy father … I come to convince thee of the power and authority of God … ¹⁵ And now behold, can ye dispute the power of God?  For behold, doth not my voice shake the earth?  And can ye not also behold me before you?  And I am sent from God. ¹⁶ … And now I say unto thee, Alma, go thy way, and seek to destroy the church no more, that their prayers may be answered, and this even if thou wilt of thyself be cast off. ¹⁷ And now it came to pass that these were the last words which the angel spake unto Alma, and he departed. (Mosiah 27:13-17)

& Alma₂ is told that, no matter how successful he believes he is, he would ultimately fail.

& He could not, and the Lord would not let him, destroy the church from the outside.  Only the members can do that.

4  Hugh Nibley observed:

2  “When Alma's own son went around the country with King Mosiah's sons preaching publicly against everything their fathers stood for, those two powerful men took no action against them (Mosiah 27:8–10). It took an angel to stop the young smart-alecks, and even he made it perfectly clear that God would not revoke the agency of those who opposed his purposes: ‘This is my church ... and nothing shall overthrow it, save it is the transgression of my people’ (Mosiah 27:13). God guarantees the integrity of his church against all external enemies, but he will not deny the members the right to transgress and destroy it.” ^[19]

& This is a powerful concept. 

4  Only we, as members of His church, can ultimately bring it to destruction. 

& The angel emphasizes the importance of remembering when the Lord freed his father and his people from bondage. 

4  It was the Lord who delivered his father.  It was the Lord that delivered Lehi and his party from bondage and brought them here to the new world. 

4  John Tvedtnes shares another example.

2  “As he thought about their former association and how they found the truth of the gospel together, Alma reflected on the angel who had descended out of heaven and ‘spake as it were with a voice of thunder, which caused the earth to shake upon which they stood’ (Mosiah 27:11; cf. Mosiah 27:15, 18). In astonishment, they had fallen to the earth as the angel called them to repentance (see Mosiah 27:12, 18). The memories of this event came flooding back as Alma exclaimed:

“O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people!

“Yea, I would declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth. (Alma 29:1–2)” ^[20]

& ¹⁸ And now Alma and those that were with him fell again to the earth, for great was their astonishment … they knew that there was nothing save the power of God that could shake the earth and cause it to tremble as though it would part asunder. ¹⁹ And now the astonishment of Alma was so great that he became dumb, that he could not open his mouth; yea, and he became weak, even that he could not move his hands … ²⁰ And they rehearsed unto his father all that had happened unto them; and his father rejoiced, for he knew that it was the power of God. (Mosiah 27:18- 20)

& Alma₂ appears to have been the lead in their efforts to destroy the church.  When the angel spoke, he spoke directly to him. 

& The sons of Mosiah heard the message and realized the angel was speaking, indirectly, to them as well. 

& He was carried to Alma₁ and he was told all that had happened.  He rejoiced for his prayers had been answered.

& ²¹ And he caused that a multitude should be gathered together that they might witness what the Lord had done for his son … ²² And he caused that the priests should assemble themselves together; and they began to fast, and to pray to the Lord their God that he would open the mouth of Alma, that he might speak, and also that his limbs might receive their strength … ²³ And it came to pass after they had fasted and prayed for the space of two days and two nights, the limbs of Alma received their strength, and he stood up and began to speak unto them…

(Mosiah 27:21 23)

& Kevin Christensen writes:

4  “This encounter so astonished Alma that he fell to the earth "and it was for the space of three days and three nights that I could not open my mouth, neither had I the use of my limbs" (Alma 36:10). Alma describes this period as ‘wandering through much tribulation, repenting nigh unto death’ (Mosiah 27:28).

“Not only does Alma declare himself as near death, but the formal response of those around him resembles the ‘Opening of the Mouth’ rite for initiation and rebirth that was intended to ‘reverse the blows of death.’ A religious leader called a multitude of people to gather to witness the event ritually (Mosiah 27:21). The priests assembled and fasted and prayed for two days and nights that ‘God would open the mouth of Alma, that he might speak, and also that his limbs might receive their strength (Mosiah 27:22).” ^[21]

& Of the five, Alma₂ apparently was the most wicked. 

& Because of his wickedness, Alma₂ had to suffer and experience more. 

& After two days of fasting and prayer, Alma₂ awakes and begins to proclaim the word of God. (Note:  Once again, we see poetry in the Book of Mormon.)

²⁴ For, said he,

    I have repented of my sins,

         and have been redeemed of the Lord;

         behold I am born of the Spirit.

²⁵ And the Lord said unto me:

    Marvel not that all mankind,

        yea, men and women,

            all nations, kindreds, tongues and people,

    must be born again;

        yea, born of God,

        changed from their carnal and fallen state,

        to a state of righteousness,

            being redeemed of God,

        becoming his sons and daughters;

²⁶ And thus they become new creatures;

        and unless they do this,

        they can in nowise

            inherit the kingdom of God.

²⁷ I say unto you,

    unless this be the case,

        they must be cast off;

    and this I know, because

        I was like to be cast off.

(Mosiah 27:24-27)

& Alma₂ would later refer to this experience when he was preaching to the people of Zarahemla. 

4  He asked them “have ye spiritually been born of God?  Have ye received his image in your countenances?  Have ye experienced this mighty change in your hearts?”  The Lord made it clear to Alma₂ and he to us that this cannot be just a “change.”  We must experience a “mighty change.”  (Alma 5:14)

& Corbin Volluz explains the importance of this passage.

4  “From this key passage, we learn a number of things relevant to our discussion of the plan of redemption:

2  ‘All mankind’ must be ‘changed from their carnal and fallen state, to a state of righteousness" in order to "inherit the kingdom of God.

Several synonyms for this change from the carnal and fallen state to a state of righteousness are introduced:

1.     ‘Redeemed of God’;

2.    ‘Born of the Spirit’;

3.    ‘Born of God’;

4.    ‘Born again’;

5.    ‘Becoming [God's] sons and daughters’; and,

6.    ‘Becom(ing) new creatures.’

2  “The first phrase, ‘redeemed of God, is clearly used as an equivalent expression for the change from the carnal state to the spiritual state. The last five phrases, too, are synonymous with this redemptive change, and suggest the taking place of a divine regeneration, or renascence. These synonyms for redemption are helpful in identifying other instances in the Book of Mormon where persons experienced this profound change in their natures and were redeemed of God.” ^[22]

4  John Tvedtnes writes:

2  “In later years, he told his son Helaman how he had been ‘racked with eternal torment, for [his] soul was harrowed up to the greatest degree and racked with all [his] sins. Yea, [he] did remember all [his] sins and iniquities, for which [he] was tormented with the pains of hell’ (Alma 36:12–13). Alma dwelt on the ‘inexpressible horror’ that ‘did rack [his] soul’ (Alma 36:14; see also Alma 36:16). As he was ‘racked with torment’ and ‘harrowed up by the memory of [his] many sins,’ he remembered his father's teachings of Christ, who would come ‘to atone for the sins of the world’ (Alma 36:17).” ^[23]

Alma₂ continues speaking to those assembled:

²⁸ Nevertheless, after wading through much tribulation, repenting nigh unto death, the Lord in mercy hath seen fit to snatch me out of an everlasting burning, and I am born of God.

²⁹ My soul hath been redeemed

    from the gall of bitterness

        and bonds of iniquity. 

    I was in the darkest abyss;

        but now I behold

            the marvelous light of God. 

    My soul was racked

        with eternal torment;

    but I am snatched,

        and my soul is pained no more.

³⁰ I rejected my Redeemer,

    and denied that

        which had been spoken of

        by our fathers;

    but now that they may

        foresee that he will come,

        and that he remembereth

            every creature of his creating,

    he will make himself

        manifest unto all.

³¹ Yea, every knee shall bow,

        and every tongue confess

            before him. 

    Yea, even at the last day,

    when all men shall stand

        to be judged of him,

        then shall they confess

            that he is God;

    then shall they confess,

        who live without God in the world,

    that the judgment

        of an everlasting punishment

        is just upon them;

            and they shall quake,

            and tremble,

            and shrink

        beneath the glance

            of his all–searching eye.

(Mosiah 27:28-31)

& Alma₂ tells us he suffered much tribulation.

4  He has experienced the torment, pain, and anguish “like an unquenchable fire.”

& He repented and he was “snatch[ed] … out of an everlasting burning and I am born of God.” 

& Richard Rust wrote:

4  “The process of conversion can be dramatic. Figuratively, Alma the Younger says, those with his father ‘were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word’ (Alma 5:7). This was like his own experience: ‘I was in the darkest abyss,’ he said, and then ‘what marvelous light I did behold’ (Mosiah 27:29; Alma 36:20). While he expressed his conversion symbolically, Alma literally came out of a near-death darkness into light.” ^[24]

& As he closes his sermon, he affirms that “every knee shall bow and every tongue confess” Christ, that “he is God.”

& Those “who live without God” will suffer his everlasting punishment. 

& Richard Rust explains that “[w]hen the children of God have the truth as found in the scriptures, they can accept it and act on it or reject it. Those ‘who live without God in the world’ shall, at the last judgment, ‘quake, and tremble, and shrink beneath the glance of his all-searching eye’ (Mosiah 27:31).” ^[25]

& Again, Richard Rust.

4  “I have found in the Book of Mormon great comfort, for comfort is also an eventual companion of truth.  A missionary friend of mine used to call his Book of Mormon his ‘happiness book.’  He taught me that whenever I got discouraged or lost touch with the essentials, I would find rejuvenation in the Book of Mormon.  Its voices are full of reassurance for the righteous and of hope for the sinful. Over and over again in this book, I learn that the Lord ‘remembereth every creature of his creating’ (Mosiah 27:30), and that he remembers every covenant of his making (1 Nephi 19:15; 3 Nephi 16:11).” ^[26]

& A more detailed account of Alma₂’s conversion is found in Alma 36.  Here, he is talking to his son, Helaman₂. 

4  Conversation occurs sometime between 18 & 26 years after his conversion experience.

2  He has had time to place it in context of his life since the vision.

& Alma 36 great example of chiasmus in the Book of Mormon.

4  Chiasmus – a style of writing used by many ancient and some modern writers.  It consists of arranging a serious of words or ideas in one order, and then repeating it in reverse order.

& Chapter 36 using chiasmus. (Source – Charting the Book of Mormon, John W. Welch & J. Gregory Welch, chart 132.)

This chart illustrates the deep structure of Alma 36.  Jesus Christ is the crux of the chiasm, just as He is the center of the gospel and the only means whereby salvation can be attained.  The turning point in Alma’s conversion was not the appearance of the angel of the fear of eternal banishment, but calling on the name of Jesus Christ, the Son of God.  Fittingly, Alma₂ makes this spiritual turning point the literary focal point focal point of this entire chapter, one of the finest examples of chiastic composition anywhere in world literature.

A MY son, give ear to my words (v. 1)

   B Keep the commandments of God ye shall prosper in the land. (v. 1)

      C Do as I have done (v. 2)

         D Remember the captivity of our fathers; (v. 2)

            E They were in bondage (v. 2)

                F He surely did deliver them (v. 2)

                   G Trust in God (v. 3)

                       H Supported in trials, troubles, and afflictions (v. 3)

                          I Lifted up at the last day (v.3)

                             J I know this not of myself but of God (v. 4)

                                K Born of God (v. 5)

                                   L I sought to destroy the church (vv. 6-9)

                                      M My limbs were paralyzed (v. 10)

                                         N Fear of being in the presence of God (vv. 14-15)

                                            O Pains of a damned soul (v. 16)

                                               P Harrowed up by the memory of sins (v. 17)

                                                  Q I remembered Jesus Christ, son of God (v. 18)

                                                  Q’ I cried, Jesus Christ, son of God (v. 18)

                                               P’ Harrowed by the memory of sins no more (v. 19)

                                            O’ Joy as exceeding as was the pain (v. 20)

                                         N’ Long to be in the presence of God (v. 22)

                                      M’ My limbs received strength again (v. 23)

                                  L’ I labored to bring souls to repentance (v. 24)

                               K’ Born of God (v. 26)

                            J’ Therefore my knowledge is of God (v. 26)

                         H’ Supported under trials, troubles, and afflictions (v. 26)

                      G’ Trust in him (v.27)

                    F’ He will deliver me (v. 27)

                                I’ And raise me up at the last day (v. 28)

                 E’ As God brought our fathers out of bondage and captivity (vv. 28-29)

              D’ Retain a remembrance of their captivity (v. 29)

           C’’ Know as I know (v. 30)

        B’ Keep the commandments and ye shall prosper in the land (v. 30)

     A’ This according to his word (v. 30)

Here’s a look at the major change in Alma₂’s heart and life.

Before Vision	After Vision
Carnal and fallen, to be cast off (Mosiah 27 :25-27; Alma 36:11)	Redeemed of God, born of the Spirit (Mosiah 27 :24-25; Alma 36:23)
Wading through much tribulation (Mosiah 27 :28)	Snatched out of an everlasting burning (Mosiah 27 :28)
In the gall of bitterness and bonds of iniquity (Mosiah 27 :29)	Redeemed from the gall of bitterness and bonds of iniquity (Mosiah 27 :29)
In the darkest abyss (Mosiah 27 :29)	Beheld the marvelous light of God (Mosiah 27 :29)
Racked with eternal torment (Mosiah 27:29)	Soul pained no more (Mosiah 27:29)
Harrowed up by the memory of his many sins (Alma 36 :17)	No longer harrowed up by the memory of his sins (Alma 36:19)

Before Vision	After Vision
Felt exquisite and exceeding pain (Alma 36:20-21)	Felt exquisite and exceeding joy (Alma 36:20-21)
Soul racked with horror at the thought of being in the presence of God (Alma 36:14-15)	Soul longed to be in the presence of God (Alma 36:22)

IV. Mosiah 27:32-28:20; Alma 36:24 - Alma and the sons of Mosiah dedicate themselves to preaching the gospel.

& ³² And now it came to pass that Alma began from this time forward to teach the people, and those who were with Alma at the time the angel appeared unto them, traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers, being smitten by many of them. ³³ But notwithstanding all this, they did impart much consolation to the church, confirming their faith, and exhorting them with long-suffering and much travail to keep the commandments of God. ³⁴ And four of them were the sons of Mosiah; and their names were Ammon, and Aaron, and Omner, and Himni; these were the names of the sons of Mosiah.

Mosiah 27:32-34

& Alma₂ and the sons of Mosiah attempt to undo the damage they had done.

4  They went out and preached the gospel to the unbelievers, to those who were once their friends and followers. 

2  Sadly, these people not only would not accept their words, but also persecuted them harshly for their beliefs. 

& How long did this mission last? 

4  If we look at the heading of Chapter 27, we see this covers from about 100-92 B.C.  Chapter 28 begins about 92 B.C. 

2  It is very possible that the five spent the next eight years preaching the gospel to the people.

& Daniel Peterson writes about Alma₂ and authority.

4  “After his spectacular angelic conversion, it has been claimed, ‘Alma does not wait for an ordination by any human authority.’ Even here, it is possible that Alma the Younger, son of a priest, had already been ordained to some office in the priesthood by the time of his conversion. But it requires no ordination to report a spiritual experience, and this is all that Mosiah 27:32 tells us that he was doing. It is utterly incorrect, however, to cite Alma 5:44, 49, 51 as evidence for the notion that Alma(2) claimed no authority other than a powerful conversion even at a point later in his career, for that very discourse begins with a powerful statement of his own priesthood authority, received through ordination: ‘I, Alma, having been consecrated by my father, Alma, to be a high priest over the church of God, he having power and authority from God to do these things’ (Alma 5:3; cf. Mosiah 29:42).” ^[27]

& ³⁵ And they traveled throughout all the land of Zarahemla … zealously striving to repair all the injuries which they had done to the church, confessing all their sins, and publishing all the things which they had seen, and explaining the prophecies and the scriptures to all who desired to hear them. ³⁶ And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer. ³⁷ And how blessed are they!  For they did publish peace; they did publish good tidings of good; and they did declare unto the people that the Lord reigneth.

Mosiah 27:35-37

& Their mission was to the people who lived in the land of Zarahemla, those who lived under King Mosiah_2’’s rule. 

4  They did all they could to repair the damage they caused. 

4  Mormon tells us that they were successful in their efforts:  “they were instruments in the hands of God in bringing many to the knowledge of truth” (verse 36). 

& Lynn Wardle tells us the importance of the work Alma(2) and the sons of Mosiah:

4  “Yet these influential dissenters were reconverted, repented, and dedicated their lives to teaching the people the gospel … Had these dissenters not been reclaimed, the Nephites, Lamanites, and modern church would have been without some of the greatest leaders and teachers of faith of whom we have any record (Alma 4–43).” ^[28]

& ¹ … the sons of Mosiah … took a small number with them and returned to their father, the king [about 92 B.C.], and desired of him that he would grant unto them that they might … go up to the land of Nephi that they might preach the things which they had heard, and that they might impart the word of God to their brethren, the Lamanites—² That perhaps they might bring them to the knowledge of the Lord their God, and convince them of the iniquity of their fathers; and that perhaps they might cure them of their hatred towards the Nephites … that they might become friendly to one another, and that there should be no more contentions in all the land which the Lord their God had given them. ³ Now they were desirous that salvation should be declared to every creature, for they could not bear that any human soul should perish; yea, even the very thoughts that any soul should endure endless torment did cause them to quake and tremble. ⁴ And thus did the Spirit of the Lord work upon them, for they were the very vilest of sinners.  And the Lord saw fit in his infinite mercy to spare them; nevertheless they suffered much anguish of soul because of their iniquities, suffering much and fearing that they should be cast off forever. (Mosiah 28:1-4)

& The sons of Mosiah went to their father and told him they wanted to preach the gospel to “their brethren, the Lamanites.” 

4  In the next verse, we read about the hatred the Lamanites had towards the Nephites. 

4  Even though the Lamanites hated the Nephites, the sons of Mosiah considered them “their brethren.” 

4  While the main motivation was preaching truth to the Lamanites, there was an additional political element involved.  John Tvetdnes explains:

2  “There is, however, another aspect to the mission that is generally overlooked. It is that the Nephite princes were seeking a means whereby their nation could be relieved of the burden of war with their Lamanite neighbors ,,, The Book of Mormon stresses that they were going to ‘a people who delighted in murdering the Nephites, and robbing and plundering them’ (Alma 17:14). Many long years of war had taken their toll on the Nephites. Taking young men away from agricultural and other pursuits for military service undoubtedly had an adverse effect on the economy, in addition to the loss of life. If the sons of Mosiah could somehow change the hatred of the Lamanites for the Nephites to an acceptance of the Nephites as brothers in the gospel, this would certainly improve the lot of both peoples.” ^[29]

& Theirs was not the first attempt to preach to the Lamanites.  Jacob tells us about an unsuccessful attempt that occurred some 50 years after they arrived in the New World. 

4  “[M]any means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren.  And they sought by the power of their arms to destroy us continually” (Jacob 7:24).

& ⁵ And it came to pass that they did plead with their father many days that they might go up to the land of Nephi. ⁶ And king Mosiah went and inquired of the Lord … ⁷ And the Lord said unto Mosiah: Let them go up, for many shall believe on their words, and they shall have eternal life; and I will deliver thy sons out of the hands of the Lamanites.  ⁸ And it came to pass that Mosiah granted that they might go and do according to their request. (Mosiah 28:5-8)

& We will read about their miraculous mission in Alma 17-26.

& ¹⁰ Now king Mosiah had no one to confer the kingdom upon, for there was not any of his sons who would accept of the kingdom. ¹¹ Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved … having translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi, which were delivered to him by the hand of Limhi; ¹²  And this he did because of the great anxiety of his people; for they were desirous beyond measure to know concerning those people who had been destroyed. (Mosiah 28:10-12)

& King Mosiah₂ eventually translated the record.  Paul Rytting explains Mosiah₂)’s situation:

4  “Challenges soon arose for Mosiah. Limhi's people arrived in Zarahemla and had to be assimilated into Nephite society. They brought with them the twenty-four plates of Ether, which Mosiah, being a seer, translated (Mosiah 28:10—19). This Jaredite record revealed an ominous lesson, for wickedness, oppression, and violence had led to the extinction of a people. In contrast, Mosiah promoted righteousness, equality, and harmony in his kingdom. When another group led by Alma₁ arrived in Zarahemla, Mosiah authorized Alma to organize churches and gave him control over them, including the power to admit members to, or expel members from, that covenant community. The creation of this subgroup comprised of seven churches in Nephite society (Mosiah 25:23) allowed Alma's followers to live as they wished, but it also appears to have sowed seeds of civic tension.” ^[30]

& Valentin Arts discusses the translation process. 

4  “… [W]e read that Mosiah the younger ‘translated and caused to be written the records which were on the plates of gold Which had been found by the people of Limhi, which were delivered to him by the hand of Limhi’ (Mosiah 28:11). Because there is no hint in this statement that Mosiah translated only a part of the 24 plates, we may assume that they were translated in their entirety. We also read that after Mosiah had finished translating it, this record ‘gave an account of the people who were destroyed, from the time that they were destroyed back to the building of the great tower, at the time the Lord confounded the language of the people and they were scattered abroad upon the face of all the earth, yea, and even from that time back until the creation of Adam’ (Mosiah 28:17). This passage refers only to Jaredite history, not to the sealed vision. If the sealed record was included, the Lord would not have allowed it to be unsealed in the days of Mosiah. It seems that Mosiah was allowed to translate all that was written on the 24 plates.”

& ¹³ And now he translated them by the means of those two stones which were fastened into the two rims of a bow. ¹⁴ Now these things were prepared from the beginning, and were handed down from generation to generation, for the purpose of interpreting languages; ¹⁵ And they have been kept and preserved by the hand of the Lord, that he should discover to every creature who should possess the land the iniquities and abominations of his people; ¹⁶ And whosoever has these things is called seer, after the manner of old times. (Mosiah 28:13-16)

&  Mosiah₂ translated the Jaredites plates using the Urim and Thummim (Heb – Light and Perfection). 

4  Mormon tells us that these were handed down from one generation to another. 

2  We learn that Mosiah₁ had the Urim and Thummim.  “And it came to pass in the days of Mosiah, there was a large stone brought unto him with engravings on it; and he did interpret the engravings by the gift and power of God” (Omni 1:20).  Benjamin received them from his father and passed them on to Mosiah₂. 

& ¹⁷ Now after Mosiah had finished translating these records, behold, it gave an account of the people who were destroyed, from the time that they were destroyed back to the building of the great tower, at the time the Lord confounded the language of the people and they were scattered abroad upon the face of all the earth, yea, and even from that time back until the creation of Adam. ¹⁸ Now this account did cause the people of Mosiah to mourn exceedingly, yea, they were filled with sorrow; nevertheless it gave them much knowledge, in the which they did rejoice. ¹⁹ And this account shall be written hereafter; for behold, it is expedient that all people should know the things which are written in this account. ²⁰ And now, as I said unto you, that after king Mosiah had done these things, he took the plates of brass, and all the things which he had kept, and conferred them upon Alma, who was the son of Alma; yea, all the records, and also the interpreters, and conferred them upon him, and commanded him that he should keep and preserve them, and also keep a record of the people, handing them down from one generation to another, even as they had been handed down from the time that Lehi left Jerusalem. (Mosiah 28:17-20)

& The plates of brass, the plates, sword of Laban, etc. were traditionally passed from father-to-son. 

4  “[Benjamin] also gave [Mosiah₂] charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him.” [Mosiah 1:16]).

& Describing this section of the book of Mosiah, Gary Sturgess wrote:

4  “In Mosiah's final ceremonial address to the people, the recently translated book of Ether was read to the people (Mosiah 28:11—18). It is possible that the original book of Mosiah departed from the story of King Mosiah at this point to provide a summary of the Jaredite history. The cultic importance of the original book of Ether was its inclusion of yet another discourse on kingship, one more revelation of Jesus Christ, and another testimony to the blessings of the land to those who would obey the commandments of God. But in Mormon's abridged version of the book of Mosiah we find only the promise that ‘this account shall be written hereafter’ (Mosiah 28:19).” ^[31]   

---

[1] Peoples of the Book of Mormon, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed January 24, 2012.

[2] The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Provo, Utah: Maxwell Institute, accessed January 23, 2012.

[3] Lecture 39: Mosiah 23-26, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 24, 2012.

[4] Mormon's Agenda, Grant R. Hardy, Provo, Utah: Maxwell Institute, accessed January 25, 2012.

[5] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed May 6, 2012.

[6] Churches in the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 25, 2012.

[7] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed January 26, 2012.

[8] Criticizing the Brethren, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 27, 2012.

[9] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[10] The person who carries this responsibility is known as the go'el, the present participle of ga'al. The go'el was a person's closest relative who was "responsible for standing up for him and maintaining his rights," a responsibility based on feelings of tribal unity. Basic duties of the go'el were: (1) to buy back sold property; (2) to buy back a man who had sold himself to a foreigner as a slave; (3) to avenge blood and kill a relative's murderer; (4) to receive atonement money; and, figuratively, (5) to be a helper in a lawsuit.

[11] The Lord Will Redeem His People: Adoptive Covenant and Redemption in the Old Testament and Book of Mormon. Jennifer Clark Lane, Provo, Utah: Maxwell Institute, accessed January 29, 2012.

[12] The True Points of My Doctrine, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed January 29, 2012.

[13] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed January 29, 2012.

[14] Criticizing the Brethren, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 30, 2012.

[15] Religious Groups and Movements among the Nephites, 200–1 B.C., John L. Sorenson, Provo, Utah: Maxwell Institute, February 2, 2012.

[16] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, February 2, 2012.

[17] Good People and Bad People, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 2, 2012.

[18] "According to Their Language, unto Their Understanding": The Cultural Context of Hierophanies and Theophanies in Latter-day Saint Canon, Mark Alan Wright, Provo, Utah: Maxwell Institute, accessed February 2, 2012.

[19] Freemen and King-men in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 3, 2012.

[20] The Voice of an Angel, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 3, 2012.

[21] "Nigh unto Death": NDE Research and the Book of Mormon, Kevin Christensen, Provo, Utah: Maxwell Institute, accessed February 4, 2012.

[22] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed February 5, 2012.

[23] The Voice of an Angel, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 5, 2012.

[24] Light: A Masterful Symbol, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed February 6, 2012.

[25] "Know the Covenants of the Lord" – Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed February 6, 2012.

[26] Good and True, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 6, 2012.

[27] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed February 7, 2012.

[28] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, accessed February 7, 2012.

[29] The Sons of Mosiah: Emissaries of Peace, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 8, 2012.

[30] Mosiah(2), Paul Rytting, Provo, Utah: Maxwell Institute, accessed February 9, 2012.

[31] The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Provo, Utah: Maxwell Institute, accessed February 10, 2012.