Saturday, August 30, 2014

Mosiah 8:1-15

Chapter 8

Ammon teaches the people of Limhi—He learns of the twenty–four Jaredite plates—Ancient records can be translated by seers—The gift of seership exceeds all others. About 121 B.C.

1 AND it came to pass that after king Limhi had made an end of speaking to his people, for he spake many things unto them and only a few of them have I written in this book, he told his people all the things concerning their brethren who were in the land of Zarahemla.
2 And he caused that Ammon should stand up before the multitude, and rehearse unto them all that had happened unto their brethren from the time that Zeniff went up out of the land even until the time that he himself came up out of the land.
3 And he also rehearsed unto them the last words which king Benjamin had taught them, and explained them to the people of king Limhi, so that they might understand all the words which he spake.
4 And it came to pass that after he had done all this, that king Limhi dismissed the multitude, and caused that they should return every one unto his own house.
5 And it came to pass that he caused that the plates which contained the record of his people from the time that they left the land of Zarahemla, should be brought before Ammon, that he might read them.
6 Now, as soon as Ammon had read the record, the king inquired of him to know if he could interpret languages, and Ammon told him that he could not.
7 And the king said unto him: Being grieved for the afflictions of my people, I caused that forty and three of my people should take a journey into the wilderness, that thereby they might find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage.
8 And they were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned to this land, having traveled in a land among many waters, having discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel.
9 And for a testimony that the things that they had said are true they have brought twenty–four plates which are filled with engravings, and they are of pure gold.
10 And behold, also, they have brought breastplates, which are large, and they are of brass and of copper, and are perfectly sound.
11 And again, they have brought swords, the hilts thereof have perished, and the blades thereof were cankered with rust; and there is no one in the land that is able to interpret the language or the engravings that are on the plates.  Therefore I said unto thee: Canst thou translate?
12 And I say unto thee again: Knowest thou of any one that can translate?  For I am desirous that these records should be translated into our language; for, perhaps, they will give us a knowledge of a remnant of the people who have been destroyed, from whence these records came; or, perhaps, they will give us a knowledge of this very people who have been destroyed; and I am desirous to know the cause of their destruction.
13 Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God.  And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish.  And whosoever is commanded to look in them, the same is called seer.
14 And behold, the king of the people who are in the land of Zarahemla is the man that is commanded to do these things, and who has this high gift from God.
15 And the king said that a seer is greater than a prophet.
Mosiah 8:1-15

Limhi finishes speaking to his people.  Mormon tantalizes us with hints that Limhi “spake many things … and only a few of them I have written.”  One wonders what he might have said.

Limhi had Ammon speak to the people.  He reviewed the history of Zarahemla from the time of Zeniff to the present.  After reviewing the history, he told the teachings of King Benjamin and explained the meaning of his words. 

Limhi the told thee people to return to their homes. 

Mosiah 8:4 does not say whether Limhi's people entered into the covenant before he "dismissed the multitude, and caused that they should return every one unto his own house," but it appears that they did so for two reasons: First, the same phrase describes how Benjamin "dismissed the multitude, [so] they returned, every one, according to their families, to their own houses" (Mosiah 6:3), immediately after his covenant-making and name-taking ceremony was completed; thus it seems likely that the identical formula is used in Mosiah 8:4 as a summary statement indicating that all the same covenants had been concluded in Limhi's case as well. Second, Mosiah 21:30–31 reports that Ammon and the people declared a time of mourning for those who had been lost; this mourning would likely have begun the next day. Whenever it began, by that time the people had already "entered into a covenant with God to serve him and keep his commandments" (Mosiah 21:31), and these words appear to describe the same covenant required by Benjamin's speech as it was delivered by Ammon to King Limhi's people.[1]

Plates had been kept containing a record of the people of Zeniff.  Ammon read through the plates.

Limhi asked Ammon if “he could interpret languages.”  He said he could not. Limhi explained he sent a party of forty-three to find a way to get help from Zarahemla. They became lost and wandered for a time.  Unexpectedly, they came upon a land that was covered with the bones of men and beasts.  (Amaleki briefly refers to this on the small plates [see Omni 1:22]).  They also found ruins.  It was obvious that this had once been home to an unknown civilization. 

While searching the area, they came across twenty-four gold plates containing engravings in a language they could not read.  They also found useable breastplates as well the hilts of swords as well as rusted swords (see Ether 15:15).

I wish we would know more about how they found the Jaredite record.  It seems they were wandering around the ruins they suddenly came upon the plates.  These were important records.  In addition to containing an account of the Jaredites, it contains the brother of Jared’s record of his vision.  There is a school of thought that the brother of Jared’s record of the history of the world from the beginning to the end make up the sealed portion of the Book of Mormon.  I would think a record of this importance would have been better preserved; yet, because of their wickedness they may have no longer valued this record.  We just don’t know.

Limhi inquired of Ammon if he knew of anyone who could translate the record.  He was sure it was a record of the people that had inhabited the land.

Ammon said he was glad he asked!  He refers to King Mosiah2.  He has received the gift and ability to translate records from God.  He has “things [that] are called interpreters.”  He was referring to a Urim and Thummim. 

Using these, he would be able to translate them.  ““And thou shalt put in the breastplate of judgment the Urim and the Thummim [HEB Light and Perfection]; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually” (Exodus 28:30).  Using the “interpreters,” he would be able to translate the record.  “[W]hosoever is commanded to look in them is call seer.”  A seer, Ammon explains, is greater than a prophet.


[1] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed August 30, 2014.

Thursday, August 28, 2014

Mosiah 7:29-33

29 For behold, the Lord hath said: I will not succor my people in the day of their transgression; but I will hedge up their ways that they prosper not; and their doings shall be as a stumbling block before them.
30 And again, he saith: If my people shall sow filthiness they shall reap the chaff thereof in the whirlwind; and the effect thereof is poison.
31 And again he saith: If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction.
32 And now, behold, the promise of the Lord is fulfilled, and ye are smitten and afflicted.
33 But if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage.
Mosiah 7:29-33

Continuing his chastisement of his people, Limhi explain the Lord will not assist them in their sin.  This was a common warning given Israel in the Old Testament.  Joshua warned, “If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good” (Joshua 24:20).  Samuel told Israel, “But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as it was against your fathers” (1 Samuel 12:15).  Zechariah forewarned, “And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper?  because ye have forsaken the LORD, he hath also forsaken you” (2 Chronicles 24:20).

They will not prosper.  In fact, the Lord will place stumbling blocks before the people.  “Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish” (Jeremiah 6:21).

The people of sown sin; therefore, they will reap chaff.  Hosea taught, “For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up” (Hosea 8:7).  Paul told the Galatians:

7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
Galatians 6:7-8

John the Baptist told the people, “Whose fan [OR winnowing fork] is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner [GR storehouse, granary]; but the chaff he will burn with fire unquenchable” (Luke 3:17).

If the people sow filthiness, they will “reap the east wind, which bringeth immediate destruction.” 

The Lord promised what would happen if the people were wicked, and they are now “smitten and afflicted.”

In spite of their sin and bondage, it they “turn to the Lord … and put your trust in him, and serve him with all diligence of mind … he will … deliver your out of bondage.”  Moroni writing what he may well have thought was his farewell at the end of his father’s book wrote, “O then ye unbelieving, turn ye unto the Lord; cry mightily unto the Father in the name of Jesus, that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day” (Mormon 9:6).

Limhi reminds his people that the Lord can redeem them as well, if they bring themselves into the necessary relationship with him. He explains that through their wickedness under King Noah they separated themselves from this relationship with the Lord, but Limhi tells them to "turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind" and that "if ye do this, he will, according to his own will and pleasure, deliver you out of bondage" (Mosiah 7:33).[1]

Tuesday, August 26, 2014

Mosiah 7:23-28

23 And now, is not this grievous to be borne?  And is not this, our affliction, great?  Now behold, how great reason we have to mourn.
24 Yea, I say unto you, great are the reasons which we have to mourn; for behold how many of our brethren have been slain, and their blood has been spilt in vain, and all because of iniquity.
25 For if this people had not fallen into transgression the Lord would not have suffered that this great evil should come upon them.  But behold, they would not hearken unto his words; but there arose contentions among them, even so much that they did shed blood among themselves.
26 And a prophet of the Lord have they slain; yea, a chosen man of God, who told them of their wickedness and abominations, and prophesied of many things which are to come, yea, even the coming of Christ.
27 And because he said unto them that Christ was the God, the Father of all things, and said that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God, and that God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the earth—
28 And now, because he said this, they did put him to death; and many more things did they do which brought down the wrath of God upon them.  Therefore, who wondereth that they are in bondage, and that they are smitten with sore afflictions?
Mosiah 7:23-28

The people of Limhi are under Lamanite bondage.  This is because of their wickedness.  Limhi reminds them their captivity is painful to bear.  Their suffering is great and they have reason to mourn.  “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn” (Proverbs 29:2).

They have reasons to mourn.  They have lost many of their people in battles with the Lamanites.  This is “all because of iniquity.”  Nephi2 told the people at the time of the murder of the chief judge, “O ye ought to begin to howl and mourn, because of the great destruction which at this time doth await you, except ye shall repent” (Helaman 9:22).

The people are suffering because of their sins.  Instead of listening to the words of the Lord, they were a contentious people fighting and killing each other. 

Limhi clearly saw the parallels between the difficulties that the people of his colony faced in their bondage and those that the earlier Israelites and the family of Lehi faced. Of course Limhi knew the reason for the suffering of his people. He laid it squarely at the feet of his father and the earlier generation's rejection of the word of the Lord brought by the prophet Abinadi (Mosiah 7:25—28).[1]

They had killed the prophet Abinadi for telling them about their wickedness and prophesied about the coming of Christ.

Abinadi taught Noah and his priests “Christ was the God, the Father of all things.”  Abinadi could very well have been referring to the words of Isaiah, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6) as well as the words of Nephi.  “And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God” (2 Nephi 26:12).  After Alma2 revived from his vision, he told the gathered group, 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 27:31).

Christ would take upon Himself the image of man.  “And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast.  Seest thou that ye are created after mine own image?  Yea, even all men were created in the beginning after mine own image” (Ether 3:15).

The significance of this mortal birth was more critical than we often realize. It was not an experimental thing, nor an event that was optional in the plan of salvation. The coming of a part-divine part-mortal Jesus into the world, Son of Mary and Only Begotten of the Father, was an absolute necessity. The human family could be saved in no other way. Only the Lord himself, by coming into mortality, partaking of the nature of man, living a sinless life, atoning with his blood for the sins of men, dying, and rising from the dead with his physical body could bring about redemption. (See Al. 34:8—16; Mosiah 7:27.) Eternal justice would admit no other way.[2]

God would come down among the people and take upon himself flesh and blood.  Abinadi said, “Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth” (Mosiah 13:34).

Because Abinadi taught this, he was put to death.  “And it came to pass that they took him and bound him, and scourged his skin with faggots, yea, even unto death” (Mosiah 17:13).  Is it any surprise they are in bondage because of their wickedness?


[1] The Exodus Pattern in the Book of Mormon, S. Kent Brown, Maxwell Institute, accessed August 26, 2014.
[2] Mary and Joseph: Heirs of David, Highly Favored, Guardians of Our Lord, Robert J. Matthews, Maxwell Institute, accessed August 26, 2014.

Saturday, August 23, 2014

Mosiah 7:18-22

18 And it came to pass that when they had gathered themselves together that he spake unto them in this wise, saying: O ye, my people, lift up your heads and be comforted; for behold, the time is at hand, or is not far distant, when we shall no longer be in subjection to our enemies, notwithstanding our many strugglings, which have been in vain; yet I trust there remaineth an effectual struggle to be made.
19 Therefore, lift up your heads, and rejoice, and put your trust in God, in that God who was the God of Abraham, and Isaac, and Jacob; and also, that God who brought the children of Israel out of the land of Egypt, and caused that they should walk through the Red Sea on dry ground, and fed them with manna that they might not perish in the wilderness; and many more things did he do for them.
20 And again, that same God has brought our fathers out of the land of Jerusalem, and has kept and preserved his people even until now; and behold, it is because of our iniquities and abominations that he has brought us into bondage.
21 And ye all are witnesses this day, that Zeniff, who was made king over this people, he being over–zealous to inherit the land of his fathers, therefore being deceived by the cunning and craftiness of king Laman, who having entered into a treaty with king Zeniff, and having yielded up into his hands the possessions of a part of the land, or even the city of Lehi-Nephi, and the city of Shilom; and the land round about—
22 And all this he did, for the sole purpose of bringing this people into subjection or into bondage.  And behold, we at this time do pay tribute to the king of the Lamanites, to the amount of one half of our corn, and our barley, and even all our grain of every kind, and one half of the increase of our flocks and our herds; and even one half of all we have or possess the king of the Lamanites doth exact of us, or our lives.
Mosiah 7:18-22

Limhi has called the people together to meet at the temple. 

After the death of King Noah, the temple of Nephi continued to serve the people of that city as its religious and political center. When Ammon and his party from Zarahemla arrived in the city of Nephi, King Limhi sent out a proclamation that all his people should "gather themselves together to the temple, to hear the words which he should speak unto them." Limhi then spoke to them as "witnesses this day" that "iniquities and abominations" had brought them into bondage.[1]

Limhi began by telling the people the day of their deliverance was at hand. 

Rejoice, Limhi says.  Trust in God, the God of Abraham, Isaac, and Jacob. David wrote, “And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee” (Psalms 9:10) and his son, Solomon wrote, “He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy is he” (Proverbs 16:20).

He reminded them of Israel’s deliverance from Egypt, walking through the Red Sea, and feeding them with manna. When the Lord revealed the Ten Commandments, he reminded Israel, “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Exodus 20:2). Before departing Bountiful to come to the new world, Nephi advised his brethren, “And he loveth those who will have him to be their God.  Behold, he loved our fathers, and he covenanted with them, yea, even Abraham, Isaac, and Jacob; and he remembered the covenants which he had made; wherefore, he did bring them out of the land of Egypt” (1 Nephi 17:40).  Speaking to Helaman2, Alma2 told him, “And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever, for he has brought our fathers out of Egypt, and he has swallowed up the Egyptians in the Red Sea; and he led them by his power into the promised land; yea, and he has delivered them out of bondage and captivity from time to time” (Alma 36:28).

Limhi's message, delivered in liturgical language, was the familiar theme of Jehovah's promise of deliverance. For example, the use of "the God of Abraham, and Isaac, and Jacob" as a title for deity in Mosiah 7:19 is rare. One finds it only eight times throughout the Book of Mormon, and on every occasion except one the title is used in conjunction with this message of deliverance.[2]

The same God that led the Israelites out of bondage led Lehi’s party out of Jerusalem before it was destroyed and brought them to the new world. 

1 FOR behold, it came to pass that the Lord spake unto my father, yea, even in a dream, and said unto him: Blessed art thou Lehi, because of the things which thou hast done; and because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life.
2 And it came to pass that the Lord commanded my father, even in a dream, that he should take his family and depart into the wilderness.
3 And it came to pass that he was obedient unto the word of the Lord, wherefore he did as the Lord commanded him.
4 And it came to pass that he *departed into the wilderness.  And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness.
1 Nephi 2:1-4

The people have been preserved by the Lord to this day; however, they are in bondage because of their sins and unrighteous lifestyle.  They are to blame for their bondage.

Limhi then tells the people that "it is because of our iniquities and abominations that he has brought us into bondage" (Mosiah 7:20). Yet by so doing he is merely changing the tense and agent of the verb in the prophecy of Abinadi: "Thus saith the Lord, it shall come to pass that this generation, because of their iniquities, shall be brought into bondage" (Mosiah 12:2). It is likely that Limhi knows the details of Abinadi's prophecies.[3]

Here Limhi talks about his grandfather, Zeniff, the leader of the party that settled in the land of Nephi. 

At this point, Limhi continues the story and describes Zeniff as "being over-zealous to inherit the land of his fathers" (Mosiah 7:21). Limhi is quoting from Zeniff's own record where Zeniff describes himself as "being over-zealous to inherit the land of our fathers" (Mosiah 9:3). The only change here is from first to third person, as would be expected of one retelling a story from his grandfather's journal.[4]

As we will learn when we begin studying Zeniff’s record, he was deceived by king Laman.  Laman’s goal was to bring the people of Zeniff “into subjection or into bondage.” 

Things are so bad Limhi’s people were forced to pay 50% of their crops, flocks, and herds as tribute to the king.  Failure to do so would cost them their lives.

Limhi clearly saw the parallels between the difficulties that the people of his colony faced in their bondage and those that the earlier Israelites and the family of Lehi faced. Of course Limhi knew the reason for the suffering of his people. He laid it squarely at the feet of his father and the earlier generation's rejection of the word of the Lord brought by the prophet Abinadi (Mosiah 7:25—28). Even so, King Limhi was determined to escape, and he was given hope by the successes of his forbears (Mosiah 7:33).[5]


[2]The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Maxwell Institute, accessed August 23, 2014.
[3] Limhi in the Library, John Gee, Maxwell Institute, accessed August 23, 2014.
[4] Limhi in the Library, John Gee, Maxwell Institute, accessed August 23, 2014.
[5] The Exodus Pattern in the Book of Mormon, S. Kent Brown, Maxwell Institute, accessed August 23, 2014.

Friday, August 22, 2014

Mosiah 7:12-17

12 And now, when Ammon saw that he was permitted to speak, he went forth and bowed himself before the king; and rising again he said: O king, I am very thankful before God this day that I am yet alive, and am permitted to speak; and I will endeavor to speak with boldness;
13 For I am assured that if ye had known me ye would not have suffered that I should have worn these bands.  For I am Ammon, and am a descendant of Zarahemla, and have come up out of the land of Zarahemla to inquire concerning our brethren, whom Zeniff brought up out of that land.
14 And now, it came to pass that after Limhi had heard the words of Ammon, he was exceedingly glad, and said: Now, I know of a surety that my brethren who were in the land of Zarahemla are yet alive.  And now, I will rejoice; and on the morrow I will cause that my people shall rejoice also.
15 For behold, we are in bondage to the Lamanites, and are taxed with a tax which is grievous to be borne.  And now, behold, our brethren will deliver us out of our bondage, or out of the hands of the Lamanites, and we will be their slaves; for it is better that we be slaves to the Nephites than to pay tribute to the king of the Lamanites.
16 And now, king Limhi commanded his guards that they should no more bind Ammon nor his brethren, but caused that they should go to the hill which was north of Shilom, and bring their brethren into the city, that thereby they might eat, and drink, and rest themselves from the labors of their journey; for they had suffered many things; they had suffered hunger, thirst, and fatigue.
17 And now, it came to pass on the morrow that king Limhi sent a proclamation among all his people, that thereby they might gather themselves together to the temple, to hear the words which he should speak unto them.
Mosiah 7:12-17

Ammon and his party are before King Limhi.  He has asked them to identify themselves and explain what they are doing wandering his kingdom.

Ammon speaks for his party.  Bowing before Limhi, Ammon expresses his thanks he is permitted to speak.  Had they known who he was, his party would not have been taken in bondage.  He introduces himself and informs the King he is a descendant of Zarahemla.  He and his party were sent to determine what happened to Zeniff’s party.

Limhi’s handling of Ammon and his party imply there were others in the new world when Lehi’s party arrived.

Why were Ammon and company not recognized immediately as Nephites? Was their costume and tongue or accent so much different than what Limhi's people expected of a Nephite that this put them off? Ammon was a "descendant of Zarahemla" (Mosiah 7:13), a point that he emphasized in his introduction to the king. Does this mean that he somehow looked different than a "typical" Nephite? Or had the Zeniffites had encounters with other non-Nephite types in their area which might have prompted Limhi's cautious reception?[1]

Limhi was happy to hear Ammon’s words.  There must have been questions about the survival of the people of Zarahemla.  Limhi rejoiced at learning of their survival.

Limhi explains that they are “in bondage to the Lamanites and are taxed” by the Lamanite king.  We will later read how the Lamanites came upon the people of Limhi and placed them in bondage.  “Therefore the Lamanites did spare their lives, and took them captives and carried them back to the land of Nephi, and granted unto them that they might possess the land, under the conditions that they would deliver up king Noah into the hands of the Lamanites, and deliver up their property, even one half of all they possessed, one half of their gold, and their silver, and all their precious things, and thus they should pay tribute to the king of the Lamanites from year to year” (Mosiah 19:15).

Limhi is expecting Ammon and his party to deliver them from their situation.  He went so far as to say, “it is better that we be slaves to the Nephites than to pay tribute to the king of the Lamanites.’

Limhi ordered Ammon and his party to be freed.  A group was also sent out to gather the remaining members of Ammon’s party and bring them into the city.  They were to “eat, and drink, and rest themselves from the labors of their journey.”  The journey was not an easy one and there group had suffered many afflictions.

“After the sixteen messengers were properly identified (see Mosiah 7:13–14), Limhi gathered all his people together at the local temple, where he spoke of bondage and deliverance (see Mosiah 7:17–33).”[2]  Following Nephite tradition, Limhi sent a proclamation to the people calling on them to gather at the temple.[3]  He would speak to his people.

At this same time, among the people of Lehi-Nephi, who happened to be in bondage to the Lamanites, "king Limhi sent a proclamation among all his people, that thereby they might gather themselves together to the temple, to hear the words which he should speak unto them" (Mosiah 7:17). Apparently such assemblies were a general practice and not invented by Benjamin.[4] 


[1] When Lehi's Party Arrived in the Land, Did They Find Others There?  John L. Sorenson, Maxwell Institute, accessed August 22, 2014.
[2] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed August 22, 2014.
[3] Ancient Aspects of Nephite Kingship in the Book of Mormon, Todd R. Kerr, Maxwell Institute, accessed August 22, 2014.
[4] Old World Ritual in the New World, Hugh Nibley, Maxwell Institute, accessed August 22, 2014.

Thursday, August 21, 2014

Mosiah 7:1-11

Chapter 7

Ammon finds the land of Lehi-Nephi where Limhi is king—Limhi's people are in bondage to the Lamanites—Limhi recounts their history—A prophet (Abinadi) had testified that Christ is the God and Father of all things—Those who sow filthiness reap the whirlwind, and those who put their trust in the Lord shall be delivered. About 121 B.C.

1 AND now, it came to pass that after king Mosiah had had continual peace for the space of three years, he was desirous to know concerning the people who went up to dwell in the land of Lehi-Nephi, or in the city of Lehi-Nephi; for his people had heard nothing from them from the time they left the land of Zarahemla; therefore, they wearied him with their teasings.
2 And it came to pass that *king Mosiah granted that sixteen of their strong men might go up to the land of Lehi-Nephi, to inquire concerning their brethren.
3 And it came to pass that on the morrow they started to go up, having with them one Ammon, he being a strong and mighty man, and a descendant of Zarahemla; and he was also their leader.
4 And now, they knew not the course they should travel in the wilderness to go up to the land of Lehi-Nephi; therefore they wandered many days in the wilderness, even forty days did they wander.
5 And when they had wandered forty days they came to a hill, which is north of the land of Shilom, and there they pitched their tents.
6 And Ammon took three of his brethren, and their names were Amaleki, Helem, and Hem, and they went down into the land of Nephi.
7 And behold, they met the king of the people who were in the land of Nephi, and in the land of Shilom; and they were surrounded by the king's guard, and were taken, and were bound, and were committed to prison.
8 And it came to pass when they had been in prison two days they were again brought before the king, and their bands were loosed; and they stood before the king, and were permitted, or rather commanded, that they should answer the questions which he should ask them.
9 And he said unto them: Behold, I am Limhi, the son of Noah, who was the son of Zeniff, who came up out of the land of Zarahemla to inherit this land, which was the land of their fathers, who was made a king by the voice of the people.
10 And now, I desire to know the cause whereby ye were so bold as to come near the walls of the city, when I, myself, was with my guards without the gate?
11 And now, for this cause have I suffered that ye should be preserved, that I might inquire of you, or else I should have caused that my guards should have put you to death.  Ye are permitted to speak.
Mosiah 7:1-11

From this point in the book of Mosiah, there is no mention of the reign of Mosiah and the events in Zarahemla.  Grant Hardy has suggested this was a time of relative peace and prosperity.  The history of the people of Limhi has more conflict and spiritual teachings.  Hardy suggests this is more in line with Mormon’s purpose in his abridgement of the record.  This part of the record shows how the Lord deals with His people.  When they are righteous, the Lord watches over and protects them.  When they are wicked, He withdraws His protection and they suffer the consequences of their sin.

We need to go back into Nephite history, nearly a century.  We turn to the words of Amaleki.

27 And now I would speak somewhat concerning a certain number who went up into the wilderness to return to the land of Nephi; for there was a large number who were desirous to possess the land of their inheritance.
28 Wherefore, they went up into the wilderness.  And their leader being a strong and mighty man, and a stiffnecked man, wherefore he caused a contention among them; and they were all slain, save fifty, in the wilderness, and they returned again to the land of Zarahemla.
29 And it came to pass that they also took others to a considerable number, and took their journey again into the wilderness.
30 And I, Amaleki, had a brother, who also went with them; and I have not since known concerning them.   
Omni 1:27-30

At some point after Mosiah2 became king. He wanted to know about these people who returned to the land of Nephi.  Nothing had been heard from them since their second attempt to settle the land.  To find out, he sent a team of sixteen men to find the people. 

The leader of the group was Ammon1.  He was described as a “strong and might man.”  We also learn he was of Mulekite heritage, being a descendent of Zarahemla.

When they left Zarahemla, they had no idea which way to go, so they wandered around for forty days.  (This was the longest recorded journey in the Book of Mormon.[1])  They came to a hill to the north of the land of Shilom and pitched their tents. 

What they didn’t know was this was part of the land given to Zeniff by the Lamanite king. 

6 And I went in unto the king, and he covenanted with me that I might possess the land of Lehi-Nephi, and the land of Shilom.
8 And we began to build buildings, and to repair the walls of the city, yea, even the walls of the city of Lehi-Nephi, and the city of Shilom.
14 For, in the *thirteenth year of my reign in the land of Nephi, away on the south of the land of Shilom, when my people were watering and feeding their flocks, and tilling their lands, a numerous host of Lamanites came upon them and began to slay them, and to take off their flocks, and the corn of their fields.
Mosiah 9:6, 8, 14

Noah would also build extensively in the land of Shilom.

Ammon took three of his brethren to go into the land of Nephi and continue their search.  One of the three was named Hem, and Egyptian name.

The chief governor of Egypt was "the high priest of Amon" (or Ammon), his title being in Egyptian neter hem tep—"chief servant (Hem) of the God."58 Hem is an element in Egyptian proper names and means the same as the extremely common 'Abdi element in western Asiatic names of the time (cf. the modern Arabic Abdullah, "servant of God"). It is most interesting that the brother of the earlier Ammon in the Book of Mormon actually bears the name of Hem (Mosiah 7:6).[2] 

While looking for the settlement, they found the king.  His guards surrounded them, bound them, and took them to Shilom and placed them in prison.

22 And it came to pass that there was no more disturbance between the Lamanites and the people of Limhi, *even until the time that Ammon and his brethren came into the land.
23 And the king having been without the gates of the city with his guard, discovered Ammon and his brethren; and supposing them to be priests of Noah therefore he caused that they should be taken, and bound, and cast into prison.  And had they been the priests of Noah he would have caused that they should be put to death.
24 But when he found that they were not, but that they were his brethren, and had come from the land of Zarahemla, he was filled with exceedingly great joy.
Mosiah 21:22-24

After spending two days in prison, they were taken before the king.  They were ordered to answer the questions he asked them.  He introduced himself as Limhi.  He was the son of Noah who was the son of Zeniff, the leader of the group that returned to the land of Nephi.  He was made king by the voice of the people (see Mosiah 19:26).  What he wanted to know was who were they and why were they there?  The only reason they weren’t executed was he wanted to find out who they were.


[1] Archaeology, Relics, and Book of Mormon Belief, John E. Clark, Maxwell Institute, accessed August 20, 2014.
[2] Lehi in the Desert, Hugh Nibley, Maxwell Institute, accessed August 20, 2014.

Monday, August 18, 2014

Mosiah 6:1-7

Chapter 6

King Benjamin records the names of the people and appoints priests to teach them—Mosiah reigns as a righteous king. About 124–121 B.C.

1 AND now, king Benjamin thought it was expedient, after having finished speaking to the people, that he should take the names of all those who had entered into a covenant with God to keep his commandments.
2 And it came to pass that there was not one soul, except it were little children, but who had entered into the covenant and had taken upon them the name of Christ.
3 And again, it came to pass that when king Benjamin had made an end of all these things, and had consecrated his son Mosiah to be a ruler and a king over his people, and had given him all the charges concerning the kingdom, and also had appointed priests to teach the people, that thereby they might hear and know the commandments of God, and to stir them up in remembrance of the oath which they had made, he dismissed the multitude, and they returned, every one, according to their families, to their own houses.
4 And Mosiah began to reign in his father's stead.  *And he began to reign in the thirtieth year of his age, making in the whole, about four hundred and seventy–six years from the time that Lehi left Jerusalem.
5 And king Benjamin lived three *years and he died.
6 And it came to pass that king Mosiah did walk in the ways of the Lord, and did observe his judgments and his statutes, and did keep his commandments in all things whatsoever he commanded him.
7 And king Mosiah did cause his people that they should till the earth.  And he also, himself, did till the earth, that thereby he might not become burdensome to his people, that he might do according to that which his father had done in all things.  And there was no contention among all his people for the space of three years.
Mosiah 6:1-7

Having finished his sermon, Benjamin had the names of those who made the covenant recorded.  With the exception of young children, all in the congregation added their names to the list.

This was similar to the Day of Atonement activities.

On many occasions in Jewish life, but especially on this day, blessings were pronounced. In Benjamin's case, several blessings were mentioned: "he doth bless and prosper you" (Mosiah 2:22); "ye shall prosper in the land, and your enemies shall have no power over you" (Mosiah 2:31); and remember "the blessed and happy state of those that keep the commandments" (Mosiah 2:41). At the end of the Day of Atonement, Jewish people exchange blessings such as "May you be inscribed for life [in the book of life] and merit many years."126 Likewise, at the conclusion of his speech, Benjamin took "the names of all those who had entered into a covenant with God to keep his commandments" (Mosiah 6:1). In some cases the Israelites immediately began constructing their booths (sukkot) in preparation for the next phase of this season's celebrations.[1]

The recording of names was important.

[T]he first thing done after a covenant ceremony is, likewise, to appoint priests to exhort the people to remember their promises so they may withstand God's day of judgment (e.g., Mosiah 6:1—3; 2 Nephi 9:52). The disciple's salvation turns upon remembering and doing the things taught in the Sermon. Therefore, one should not think of the standards set forth in the Sermon as unreachable ideals. Observing this specific set of requirements is essential to eternal exaltation, for only thereby can the Lord raise us up at the last day. In this way, the speech embraces both this-worldly and other-worldly concerns.[2]

Benjamin had two things left to do; anoint Mosiah to be king.  He also appointed priests and teachers to the people.  They would teach the people and remind them of the covenant which they had made.  When this was done, the people left and returned to their homes.

Mosiah officially took over as king. 

We see a problem we face with the Book of Mormon.  There are many dates given, but they are just estimates. 

In addition, dates of certain events cannot always be stated with precision. Indeed, the date 600 BC only approximates the year of Lehi's departure. Even the Nephite record keepers were not sure exactly when Lehi left: in Mosiah 6:4 the best that could be said of the key date that links the small plates to King Mosiah was that his reign commenced "in the whole about four hundred and seventy-six years from the time that Lehi left Jerusalem."[3]

Benjamin died three years after Mosiah became king.

Mosiah was a righteous king.  He “did walk in the ways of the Lord.”  He kept the commandments in all thing and did whatsoever the Lord commanded him. 

The book of Mosiah is possibly the most carefully composed book in the Book of Mormon concerning a single period of history. Parts of it were written by Mosiah, son of Benjamin, and he incorporated the records of others (Limhi, Alma, et al.) in his work. Others later condensed the record and wrote certain things Mosiah was unlikely to have said about himself, putting such comments in the third person (Mosiah 6:6–7), and adding details such as the death of Mosiah (Mosiah 29:46–47).[4]

Mosiah had his people begin tilling the ground and planting their crops.  Like his father, Mosiah took care of himself and provided for himself.  He was never a burden on the people.  The apostle Paul similarly provided for himself.  “And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself” (2 Corinthians 11:9).

Nephi taught his people to be industrious and to work with their hands (2 Nephi 5:17). After hearing the gospel taught by Ammon and his brothers, the converted Lamanites, the Anti-Nephi-Lehies, became a very industrious people (Alma 23:18). Moreover, the righteous leaders of the Book of Mormon taught through example to till the earth and to support themselves so they would not be a burden for others (Mosiah 6:7).[5]


[1] King Benjamin's Speech in the Context of Ancient Israelite Festivals, Terrence L. Szink and John W. Welch, Maxwell Institute, accessed August 18, 2014.
[2] The Temple Context and Unity of the Sermon at the Temple, Maxwell Institute, accessed August 18, 2014.
[3] Glimpses of Lehi's Jerusalem – Introduction, David Rolph Seely, Jo Ann H. Seely, and John W. Welch, Maxwell Institute, accessed August 18, 2014.
[4] Mosiah: The Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormon, Gordon C. Thomasson, Maxwell Institute, accessed August 18, 2014.
[5] Economic Insights from the Book of Mormon, Lindon J. Robison, Maxwell Institute, accessed August 18, 2014.

Saturday, August 16, 2014

Mosiah 5:11-15

11 And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts.
12 I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you.
13 For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?
14 And again, doth a man take an ass which belongeth to his neighbor, and keep him?  I say unto you, Nay; he will not even suffer that he shall feed among his flocks, but will drive him away, and cast him out.  I say unto you, that even so shall it be among you if ye know not the name by which ye are called.
15 Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all.  Amen.
Mosiah 5:11-15

Having rejected Christ, and being found on the left hand of God, the names of the wicked will be blotted through their sin.  “Take heed that ye do not transgress, that the name not be blotted out of your hearts.”

The people are told to remember and retain the name Benjamin has given them; they are to have it written in their hearts at all times.  “I have remembered thy name, O LORD, in the night, and have kept thy law” (Psalms 119:55).  The Lord makes the importance of remembering the name clear.  “Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father” (D&C 18:25).

If they don’t, they shall be found on the left-hand of God.  “[B]ut … hear and know the voice by which ye shall be called, and also the name by which he shall call you.”

Benjamin gives us one of the most important statements in the Book of Mormon.  We are told to serve Christ.  How do we know Christ if we have not served Him?  We can’t.  He will be a stranger us and we cannot recognize Him.  "If we are not serving Jesus, and if he is not in our thoughts and hearts, then the things of the world will draw us instead to them! Moreover, the things of the world need not be sinister in order to be diverting and consuming" (Elder Neal A. Maxwell, BYU Firesides and Devotionals, 1992, 105; see also this volume, pp. 10–12).[1]

The Lord told Alma1:

24 For behold, 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.
25 And it shall come to pass that when the second trump shall sound then shall they that never knew me come forth and shall stand before me.
26 And then shall they know that I am the Lord their God, that I am their Redeemer; but they would not be redeemed.
27 And then I will confess unto them that I never knew them; and they shall depart into everlasting fire prepared for the devil and his angels.
Mosiah 26:24-27

Benjamin makes it clear that even if one "should serve him who has created you from the beginning … if ye should serve him with all your whole souls yet ye would be unprofitable servants." So where does that leave us as mortals? We cannot say aught of ourselves, not by service to others (for that is only service to God) or by service to God (for he immediately blesses us, and we are still in his debt). So why serve? Benjamin gives us the answer … In the end, Benjamin's point is this: The purpose of service is not to release us from our indebtedness to God but to increase our personal knowledge of him and his goodness[.][2]

Benjamin uses the example of a person who has an animal herd.  If one of his neighbor’s cattle wanders into the person’s herd, he does not keep it.  He chases it out of his herd and back to his neighbor.  This is the way it will be for the person who does not follow and obey Christ.  They will not be recognized as part of Christ’s “flock.”  They will be chased out.

Although Benjamin does not turn explicitly to dust imagery when he warns his people against breaking their covenant, he takes it for granted throughout his speech that mortals owe to God everything that they have and are (see Mosiah 2:20–25), and therefore it is to be expected that they will be returned to the dust, utterly blotted out, driven away, and cast out if they are not true and faithful to their God (see Mosiah 5:11, 14).[3]

Follow Christ.  Dedicate yourself to following Him.  Be a strong and firm follower.  Do good works, that Christ “may seal you his.”  You will have salvation and eternal life in the presence of Christ.

After King Benjamin taught his people that Christ is the only source of salvation and outlined the obligations and consequences of enlisting him as their suzerain (ruling power, ruler), the people declared their desire to "take upon [themselves] the name of Christ" (Mosiah 5:8). However, King Benjamin issued a severe warning that they must know his name, meaning that they must recognize Christ's authority, in order to receive salvation (see Mosiah 5:14–15).[4]


[2] Benjamin's Speech: A Masterful Oration, John W. Welch, Maxwell Institute, accessed August 16, 2014.
[3] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell Institute, accessed August 16, 2014.
[4] Treaties and Covenants: Ancient Near Eastern Legal Terminology in the Book of Mormon, RoseAnn Benson and Stephen D. Ricks,  Maxwell Institute, accessed August 16, 2014.

Thursday, August 14, 2014

Mosiah 5:6-10

6 And now, these are the words which king Benjamin desired of them; and therefore he said unto them: Ye have spoken the words that I desired; and the covenant which ye have made is a righteous covenant.
7  And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.
8 And under this head ye are made free, and there is no other head whereby ye can be made free.  There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.
9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.
10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God.
Mosiah 5:6-10

After the people made the covenant, Benjamin reminded them they had made a righteous covenant.

At this point, Benjamin gives the people the new name he promised.  “[B]ecause of the covenant which ye have made ye shall be called the children of Christ.”  After awakening from his experience with an angel of the Lord, Alma2 spoke similar words.

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.
Mosiah 27:24-26

In the case of Benjamin's people, they first viewed themselves as "even less than the dust of the earth" (Mosiah 4:2), but through the force and effect of their covenant they became spiritually begotten, born, free, and positioned on the right hand of God (see Mosiah 5:7–10). It was the covenant that raised them from the dust, both ceremonially and spiritually.[1]

We become His sons and daughters.  “And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Matthew 12:49-50).  The Lord told Joseph Smith, “But verily, verily, I say unto you, that as many as receive me, to them will I give power to become the sons of God, even to them that believe on my name” (D&C 11:30).

Benjamin drew all his people into the realm of royal ideology. He positioned them to be raised in status just as his son, the new monarch, would also be elevated. Like kings or queens, the people asked for forgiveness, and “the Spirit of the Lord came upon them, and they were filled with joy” (Mosiah 4:3), and ultimately they were raised to the level of being sons and daughters of God (see Mosiah 5:7).[2]

When we make our covenant with Christ, “he hat spiritually begotten [us].  We experience a mighty change of heart through faith on His name.  We are born of Christ.  “But as many as received him, to them gave he power [GR authority, right, privilege] to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13).

Through Christ, we are free.  Under no one, save it be Christ, are we made free.  Benjamin again reminds the people “[t]here is no other name given whereby salvation cometh, therefore, I would that ye should take upon you the name of Christ.”  “For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant” (1 Corinthians 7:22).  “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1).  When Aaron was teaching the Amalakites, he taught about Christ.  “Now Aaron began to open the scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind save it were through the death and sufferings of Christ, and the atonement of his blood” (Alma 21:9).  The Lord told Alma1, “Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine” (Mosiah 26:18).

Since we have entered into a covenant to take upon us the name of Christ, we should be obedient to the end.  “The purpose of the covenant was to establish a permanent, binding relationship between God and his people. Of course, the relationship could not be established if the people violated the terms.”[3] “And when he had found him, he brought him unto Antioch.  And it came to pass, that a whole year they assembled themselves with the church, and taught much people.  And the disciples were called Christians first in Antioch” (Acts 11:26).  “And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come” (Alma 46:15).

After King Benjamin taught his people that Christ is the only source of salvation and outlined the obligations and consequences of enlisting him as their suzerain, the people declared their desire to "take upon [themselves] the name of Christ" (Mosiah 5:8). However, King Benjamin issued a severe warning that they must know his name, meaning that they must recognize Christ's authority, in order to receive salvation (see Mosiah 5:14–15).[4]

If we keep our covenant, the day will come where we will be found on the right-hand of God.  He will know the new name, “for he shall be called by the name of Christ.”  “Right and left always refer to a position near the throne of God, in the sense that Mosiah uses it in a solemn ritual text (Mosiah 5:9-10). Whoever accepts the name and covenant will be on the right hand of God, and whoever rejects it will be on the left hand. It is a common image.”[5]

The name Benjamin may mean literally "son of the right hand," although this etymology is not entirely certain. If the name was understood this way among the Nephites, it may have had significance to Benjamin and his people. Benjamin was surely a righteous son, found on the right hand of his father Mosiah. Moreover, Benjamin promised his people that he who knows "the name by which he is called" "shall be found at the right hand of God" (Mosiah 5:9). Benjamin's audience may well have noticed a similarity between Benjamin's name and this important phrase, "to be found at the right hand of God."[6]

There will always be some who will not take upon themselves the name of Christ.  If they reject Christ and “must be called by some other name.”  That name will be that of the devil and they will be found on the left-hand of God.

Alma2 taught the people of Zarahemla:

38 Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.
39 And now if ye are not the sheep of the good shepherd, of what fold are ye?  Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this?  Behold, I say unto you, whosoever denieth this is a liar and a child of the devil.
40 For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil.
41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.
42 And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works.
Alma 5:38-42

In the parable of the sheep and the goats, the Savior talks about those on His left-hand.

33 And he shall set the sheep on his right hand, but the goats on the left.
41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
Matthew 25:31, 41-46


[1] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell Institute, accessed August 13, 2014.
[2] Democratizing Forces in King Benjamin's Speech, Maxwell Institute, accessed August 13, 2014.
[3] The Covenant Tradition in the Book of Mormon, Blake T. Ostler, Maxwell Institute, accessed August 14, 2014.
[4] Treaties and Covenants: Ancient Near Eastern Legal Terminology in the Book of Mormon, RoseAnn Benson and Stephen D. Ricks, Maxwell Institute, accessed August 14, 2014.
[6] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed August 14, 2014.