Alma 4:11-20

11 And it came to pass in the commencement of the ninth year, Alma saw the wickedness of the church, and he saw also that the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people.

12 Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted.

13 Now this was a great cause for lamentations among the people, while others were abasing themselves, succoring those who stood in need of their succor, such as imparting their substance to the poor and the needy, feeding the hungry, and suffering all manner of afflictions, for Christ's sake, who should come according to the spirit of prophecy;

14 Looking forward to that day, thus retaining a remission of their sins; being filled with great joy because of the resurrection of the dead, according to the will and power and deliverance of Jesus Christ from the bands of death.

15 And now it came to pass that Alma, having seen the afflictions of the humble followers of God, and the persecutions which were heaped upon them by the remainder of his people, and seeing all their inequality, began to be very sorrowful; nevertheless the Spirit of the Lord did not fail him.

16 And he selected a wise man who was among the elders of the church, and gave him power according to the voice of the people, that he might have power to enact ^claws according to the laws which had been given, and to put them in force according to the wickedness and the crimes of the people.

17 Now this man's name was Nephihah, and he was appointed chief judge; and he sat in the judgment–seat to judge and to govern the people.

18 Now Alma did not grant unto him the office of being high priest over the church, but he retained the office of high priest unto himself; but he delivered the judgment–seat unto Nephihah.

19 And this he did that he himself might go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them.

20 And thus in the commencement of the ninth year of the reign of the judges over the people of Nephi, Alma delivered up the judgment–seat to Nephihah, and confined himself wholly to the high priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation and prophecy.

Alma 4:11-20

The wickedness of the Nephites continued.  Alma saw a major problem.  The wickedness of church members began to influence the nonmembers.  Their iniquities increased as well.

Members setting bad examples for others has always been a problem For example, we see David.  “And David said unto Nathan, I have sinned against the LORD.  And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die [HEB hath caused to pass;  i.e., he was not punished immediately by death;  but he did not escape punishment.;  See D&C 132:39.;  JST 2 Sam. 12:13 ... hath not put away thy sin that thou shalt not die.;  2 Ne. 9:35].  Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die” (2 Samuel 12:13-14).

Alma would have to deal with this problem with Corianton during his mission to the Zoramites.  “Suffer not yourself to be led away by any vain or foolish thing; suffer not the devil to lead away your heart again after those wicked harlots.   Behold, O my son, how great iniquity ye brought upon the Zoramites; for when they saw your conduct they would not believe in my words” (Alma 39:11).

As we have read, inequality was at the root of the problem.  “… Alma sees iniquity bringing on the destruction of the people (see, e.g., Alma 4:11). Shown time and again is the relationship between the degree of spiritual righteousness and the vulnerability of the people to warfare. Indeed, in several places success or failure in battle is directly attributed to righteousness or wickedness.”^[1]  General Moroni would also see this.  “… [B]oth Alma and Moroni had pointed out to the people on occasion that the worst danger their society had to fear was inequality. It was inequality that had broken up the church…”^[2]

The Nephites had been warned.  During his great sermon, King Benjamin, as he ended his sermon, felt inequality would be such he problem, he emphasized it as he concluded his sermon. “And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants” (Mosiah 4:26).

There were many who were still faithful.  These people continued to “impart their substance to the poor and the needy, feeding the hungry.” 

While staying faithful, they suffered persecution from the wicked for their faith in Christ.  Paul faced the same challenge. “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong” (2 Corinthians 12:10).

Reading this part of the Book of Mormon brought Christ’s Sermon on the Mount to mind.  Two verses from the Sermon came to mind.  “Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake’’ (Matthew 5:10-11).

I have been reading The Life and Teachings of Christ, Vol. I, from Bethlehem to the Sermon on the Mount.  One essay in particular stood out.  Andrew C. Skinner wrote an essay, “A Reading of the Sermon on the Mount:  A Restoration Perspective.”

As a part of his essay, he addressed the verse quoted above.  He explain the Greek word for “righteousness” could also be translated as “Righteous One.”  As Skinner points out, there is only one Righteous One – Christ.  With that perspective, the scripture could be read as, “Blessed are they which are persecuted for [the Righteous One’s] sake: for theirs is the kingdom of heaven.”

In effect, Christ is teaching those that suffer persecutions are suffering persecution for their faith in Him.  It is not simply being righteous.  It is suffering for being a committed follower of Christ. 

For me, this changes the whole meaning of Matthew 5:10 as well as Alma 4:13.  We are now specifically talking about Christ.  This means Nephite members of the Church being persecuted were not simply being persecuted for what they do.  They were persecuted for accepting Christ, the Righteous One.

Alma was saddened by the persecutions faced by the members of the church.  Inequality increased among the people.  He decided the time had come to relinquish the office of Chief Judge.

He selected Nephihah, one of the elders of the church.  He was given all powers attached to that office through the voice of the people.

… [W]hen he gave up that political role in order to go about reinvigorating the church, his replacement was "a wise man who was among the elders of the church" (Alma 4:16). (It seems likely that this relationship between church and power would become a source of irritation to those not of the church. At the same time, the linking of secular power with the church leadership must also have been an attraction that aided the evangelizing efforts of the two Almas.)[3]

When Nephihah became Chief Judge, that was all he became.  Alma kept the position of high priest.  As to the military leadership, “[n]either Nephihah nor any subsequent chief judge is ever mentioned as leading the Nephite military.”^[4]

Alma came to the realization the only way he could help the Nephites was to serve a lifetime mission among the Nephites.  They needed to be reminded of their duty through the preaching of the word of God.  Enos’s description of the Nephites in his day would be similar to the challenges faced by Alma. “And there was nothing save it was exceeding harshness, preaching and prophesying of wars, and contentions, and destructions, and continually reminding them of death, and the duration of eternity, and the judgments and the power of God, and all these things—stirring them up continually to keep them in the fear of the Lord.  I say there was nothing short of these things, and exceedingly great plainness of speech, would keep them from going down speedily to destruction…”  (Enos 1:23). “With all his vast experience Alma was convinced that he could do more good and actually have more influence as a simple missionary than as head of the state, head of the army, or head of the church!”^[5]

Marilyn Arnold explains Alma’s main purpose was to teach through pure testimony.  “It was Alma's conviction of the word's capacity to change people that prompted him to leave the Nephite judgment seat and go forth to "preach the word of God … bearing down in pure testimony" in an effort to "stir [his people] up in remembrance of their duty" (Alma 4:19).”^[6]

Elder David Bednar further examines pure testimony.  “The power of pure testimony (see Alma 4:19) does not come from sophisticated language or effective presentation; rather, it is the result of revelation conveyed by the third member of the Godhead, even the Holy Ghost.”[7]

Nephihah takes over and Alma begins his mission to redeem the Nephites.

The apparent attempt of the Nephite people to circumvent their king's rejection of kingship did not succeed, however. After only about five years, Alma₂ gave up his position as chief judge (presumably the least effective of his two offices) in order to concentrate his attention upon the high priesthood as the solution for the urgent problems that faced the Nephites (Alma 4:15–20). Never again would a Nephite king serve as both religious and temporal leader of his people.^[8] 

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[1] Purpose of the War Chapters in the Book of Mormon – "We are as the army of Helaman …”, Richard Dilworth Rust, Maxwell Institute, accessed January 31, 2015.

[2] Since Cumorah – Good People and Bad People, Hugh Nibley, Maxwell Institute, accessed January 31, 2015.

[3] Religious Groups and Movements among the Nephites, 200-1 B.C., John L. Sorenson, Maxwell Institute, accessed January 31, 2015.

[4] Warfare in the Book of Mormon – Law and War in the Book of Mormon, John W. Welch

[5] The Prophetic Book of Mormon, Hugh W. Nibley, Maxwell Institute, accessed January 31, 2015.

[6] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Maxwell Institute, accessed January 31, 2015.

[7] “More Diligent and Concerned at Home,” Elder David Bednar, October 2009 General Conference.

[8] Authority in the Book of Mosiah, Daniel C. Peterson, Maxwell Institute, accessed January 31, 2015.

Alma 4:1-10

Chapter 4

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

1 NOW it came to pass in the sixth year of the reign of the judges over the people of Nephi, there were no contentions nor wars in the land of Zarahemla;

2 But the people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under foot and destroyed by the Lamanites.

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

4 And they began to establish the church more fully; yea, and many were baptized in the waters of Sidon and were joined to the church of God; yea, they were baptized by the hand of Alma, who had been consecrated the high priest over the people of the church, by the hand of his father Alma.

5 And it came to pass in the seventh year of the reign of the judges there were about three thousand five hundred souls that united themselves to the church of God and were baptized.  And thus ended the seventh year of the reign of the judges over the people of Nephi; and there was continual peace in all that time.

6 And it came to pass in the eighth year of the reign of the judges, that the people of the church began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry; and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel.

7 Now this was the cause of much affliction to Alma, yea, and to many of the people whom Alma had consecrated to be teachers, and priests, and elders over the church; yea, many of them were sorely grieved for the wickedness which they saw had begun to be among their people.

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

9 And thus, in this eighth year of the reign of the judges, there began to be great contentions among the people of the church; yea, there were envyings, and strife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the church of God.

10 And thus ended the eighth year of the reign of the judges; and the wickedness of the church was a great stumbling–block to those who did not belong to the church; and thus the church began to fail in its progress.

Alma 4:1-10

The war had ended and there was peace.  But things were not well.  Not only did they suffer many casualties in the war, they lost flocks, herds, and grain, destroyed by the Lamanites.  “Evidently, the strip of cropland on rich alluvial soil next to the river Sidon, probably but a few miles in length, produced a substantial proportion of the community’s food.” ^[1]

How did the Nephites look upon their afflictions?  It was because of their wickedness.  “It was not a case of right against wrong at all, but of two wrongs teaching a grim lesson of mutual destruction; for what kind of a victory was it for the Nephites?”^[2]  “The moral is that whenever there is a battle, both sides are guilty.”^[3]

The Nephites “were awakened to a remembrance of their duty.”  The apostle Paul counseled the Corinthians, “Be not deceived: evil communications [GR conversations, associations] corrupt good manners.  Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame” (1 Corinthians 15:33-34).

As the people repented and returned to the righteous life, more people joined the church.  They were around 3,500 people who were baptized by “the hand of Alma.”  Peace continued.

We again see the repeated pattern throughout Nephite history.  The people become righteous and begin to prosper.  As they prosper they start putting value on their possessions.  They worked hard for their belongings and they deserved it. (“Justifying busy acquisition by equating it with righteousness is a great sin…”^[4]).  They became a proud and arrogant people.  Then, they fell prey to the Nephite disease – costly apparel.  [Mormon] believed that economic distress followed when the people became unrighteous and unequal. When such conditions arose, Mormon editorialized pointedly about the suffering and evils that resulted from differences in wealth and class distinctions….^[5]  Of course, those who were rich looked down upon all those who were below their class. “[S]evere structuring of society, with its accompanying abuse of the poor and humble, is evidenced by the wearing of "fine-twined linens" and the like (Alma 4:6).”^[6]

Alma and the leaders he had consecrated were disappointed when the saw what was occurring.  The people’s pride and riches brought on persecution among those in the church; however, they persecuted anyone, member or no, as they desired.  They ignored a law set down by Alma.  “Now there was a strict law among the people of the church, that there should not any man, belonging to the church, arise and persecute those that did not belong to the church, and that there should be no persecution among themselves” (Alma 1:21).

The year ended with the church members embracing wickedness.  Those who were not members saw these people and decided they wanted nothing to do with the church.  “[T]hus the church began to fail in its progress.”

Elder Dean L. Larsen sums up the Nephite situation.

This spiritual reawakening among the people had a dramatic effect. Peace returned to the land. The Church prospered in its rapid growth. Not surprisingly, the people soon began again to enjoy an abundant life.

The spiritual blessings granted by the Lord were accompanied by the acquisition of material wealth. Unfortunately the Nephites failed to meet this test. Within three years from the time of their earlier tragedy, Alma describes his people in this way: “The people of the church began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry; and in all these things were they lifted up in the pride of their eyes.” (Alma 4:6.)

History repeatedly confirms that the abundance of earthly possessions can be both a blessing and a curse, depending upon the way these things are viewed and used. When we consume them on our own lust, we invoke tragedy.[7]

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[1] The Environment of the Nephites and How They Exploited It, Maxwell Institute, accessed January 29, 2015.

[2] Freemen and King-men in the Book of Mormon, Maxwell Institute, accessed January 29, 2015.

[3]Scriptural Perspectives on How to Survive the Calamities of the Last Days, Maxwell Institute, accessed January 29, 2015.

[4] Ibid.

[5] The Environment of the Nephites and How They Exploited It, Maxwell Institute, accessed January 29, 2015.

[6] "At the Judgment-Seat of Christ" - Larger Perspectives, Maxwell Institute, accessed January 29, 2015.

[7] “Beware Lest Thou Forget the Lord,” Elder Dean L. Larsen, April 1991 General Conference, accessed January 29, 2015.

Alma 3:13-27

13 Now we will return again to the Amlicites, for they also had a mark set upon them; yea, they set the mark upon themselves, yea, even a mark of red upon their foreheads.

14 Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them.

15 And again: I will set a mark upon him that mingleth his seed with thy brethren, that they may be cursed also.

16 And again: I will set a mark upon him that fighteth against thee and thy seed.

17 And again, I say he that departeth from thee shall no more be called thy seed; and I will bless thee, and whomsoever shall be called thy seed, henceforth and forever; and these were the promises of the Lord unto Nephi and to his seed.

18 Now the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads; nevertheless they had come out in open rebellion against God; therefore it was expedient that the curse should fall upon them.

19 Now I would that ye should see that they brought upon themselves the curse; and even so doth every man that is cursed bring upon himself his own condemnation.

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

21 And it came to pass that there was an army sent to drive them out of their land.

22 Now Alma himself being afflicted with a wound did not go up to battle at this time against the Lamanites;

23 But he sent up a numerous army against them; and they went up and slew many of the Lamanites, and drove the remainder of them out of the borders of their land.

24 And then they returned again and began to establish peace in the land, being troubled no more for a time with their enemies.

25 Now all these things were done, yea, all these wars and contentions were commenced and ended in the ^*fifth year of the reign of the judges.

26 And in one year were thousands and tens of thousands of souls sent to the eternal world, that they might reap their rewards according to their works, whether they were good or whether they were bad, to reap eternal happiness or eternal misery, according to the spirit which they listed to obey, whether it be a good spirit or a bad one.

27 For every man receiveth wages of him whom he listeth to obey, and this according to the words of the spirit of prophecy; therefore let it be according to the truth.  And thus endeth the fifth year of the reign of the judges.

Alma 3:13-27

Mormon returns to the Amlicites and the way they marked themselves.  That was a red mark on their foreheads.  He emphasizes the mark on the Lamanites would separate them from the Nephites.  The curse will be lifted (which is not the dark skin) if they repent and turn back to the Lord. 

Anyone who mingles with the Lamanites will have the mark come upon them as well as the curse.  The Nephites who affiliated with the Lamanites will no longer be considered a Nephite and lose all the blessing promised to the Nephites.

Mormon explains the Amlicites, unknown to them, fulfilled God’s words.  When they marked their foreheads, it was sign of their rebellion against God.  The Lamanite curse also fell on them.  “Thus they were a very indolent people, many of whom did worship idols, and the curse of God had fallen upon them because of the traditions of their fathers; notwithstanding the promises of the Lord were extended unto them on the conditions of repentance” (Alma 17:15).

“Here God places his mark on people as a curse, yet it is an artificial mark which they actually place upon themselves. The mark was not a racial thing but was acquired by ‘whosoever suffered himself to be led away by the Lamanites’ (Alma 3:10)”^[1]

Richard Bushman gives us more insight into the Amlicite curse. 

By accepting the false tradition, the curse fell on them as surely as upon the Lamanites. Mormon says the Amlicites fulfilled the wish of Providence in painting their foreheads, for in rebelling against God "it was expedient that the curse should fall upon them" (Alma 3:18). They were cursed, without receiving a dark skin, because they rebelled against God and embraced a false tradition. Presumably a dark skin on a person who embraced the true tradition would have no significance. Skin color was only skin deep; what mattered was the history one believed, and the hatred or love that went with each version.[2]

A few days after the battle with the Amlicite and Lamanite army ended with the Lamanites in retreat, another Lamanite army arrived and a battle began. Alma was not able to participate in this battle.  He was still suffering from wounds received in his personal battle with Amlici (see Alma 2:20-23).

Alma sent a large army to contend with the Lamanites.  They successful drove the Lamanites out of the land.  The Nephites were not able to reestablish peach through their land not having to contend with the Lamanites or Amlicites.

During the one year war, tens of thousands died.  They were sent to stand before God and “reap their rewards according to their works.”  Those that were righteous inherited eternal happiness.  Those who were wicked inherited eternal misery.  “His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate” (Psalms 7:16).

Mormon reminds us the wages we receive is based on what we earn; it is based on who we obey.

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[1] Lehi in the Desert; The World of the Jaredites; There Were Jaredites – Desert Ways and Places, Hugh Nibley, accessed January 27, 2015.

[2] The Lamanite View of Book of Mormon History, Richard L. Bushman, Maxwell Institute, accessed January 27, 2015.

Alma 3:1-12

Chapter 3

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

1 AND it came to pass that the Nephites who were not slain by the weapons of war, after having buried those who had been slain—now the number of the slain were not numbered, because of the greatness of their number—after they had finished burying their dead they all returned to their lands, and to their houses, and their wives, and their children.

2 Now many women and children had been slain with the sword, and also many of their flocks and their herds; and also many of their fields of grain were destroyed, for they were trodden down by the hosts of men.

3 And now as many of the Lamanites and the Amlicites who had been slain upon the bank of the river Sidon were cast into the waters of Sidon; and behold their bones are in the depths of the sea, and they are many.

4 And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites.

5 Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins, and also their armor, which was girded about them, and their bows, and their arrows, and their stones, and their slings, and so forth.

6 And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men.

7 And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women.

8 And this was done that their seed might be distinguished from the seed of their brethren, that thereby the Lord God might preserve his people, that they might not mix and believe in incorrect traditions which would prove their destruction.

9 And it came to pass that whosoever did mingle his seed with that of the Lamanites did bring the same curse upon his seed.

10 Therefore, whosoever suffered himself to be led away by the Lamanites was called under that head, and there was a mark set upon him.

11 And it came to pass that whosoever would not believe in the tradition of the Lamanites, but believed those records which were brought out of the land of Jerusalem, and also in the tradition of their fathers, which were correct, who believed in the commandments of God and kept them, were called the Nephites, or the people of Nephi, from that time forth—

12 And it is they who have kept the records which are true of their people, and also of the people of the Lamanites.

Alma 3:1-12

The war has ended, but a high price was paid.  Casualties were very high.  The casualties were not limited to the military population.  Innocent civilians were killed during the war.  Additionally crops were destroyed by armies traveling through the fields.

The bodies of the dead were thrown into the Sidon River.  The events at the beginning of Alma’s service foreshadowed what happened as it ended.

The record of Alma's ministry (Alma 1:1–45:19) begins and ends in the same place, embroiled in problems resulting from the apostasy of Nehor and the Amlicites. Both his earliest battle and his final battle 18 years later end with the same story: the dead bodies of the enemy soldiers being thrown into the River Sidon, which carried them to "the depths of the sea" (Alma 3:3; 44:22). Thus Alma's record carefully shows how dissension, which was dealt with by preaching the word, can lead to apostasy and then to treason, which was dealt with by legal action and war.[1]

The Amlicites have joined the Lamanites.  To identify themselves with the Lamanites, the marked their foreheads in red.

On at least one occasion Nephite defectors place a red mark on their foreheads "after the manner of the Lamanites" in order to distinguish themselves from their former compatriots (Alma 3:4). This symbolic marking would not be necessary if ethnic identity were determined by racial (genetic) more than cultural (behavioral and value-based) criteria.[2]

The Lamanites heads were shaved.  They only clothing they wore was a loincloth and armor.  They had bows and arrows as well as slings and stones. 

The skin of the Lamanites was dark according to their curse. 

While at least some of the Nephites disdained the Lamanites because of their skin color, the Lord was concerned about the sinful nature of the Lamanites and merely used their physical characteristics to deter the Nephites from accepting their wicked ways. Any individual from among the Nephites who, having rejected the Nephite religion, mingled with the Lamanites brought "the same curse upon his seed" and had "a mark set upon him." Again, we see that the curse and the mark, while going together, were two different things.[3]

The curse placed on the original ancestors of the Lamanites was placed upon Laman, Lemuel, the sons of Ishmael, and the Ishmaelitish women. Nephi described the curse (which he saw in his great vision), “And it came to pass that I beheld, after they had dwindled in unbelief they became a dark, and loathsome, and a filthy people, full of idleness and all manner of abominations” (1 Nephi 12:23).

The curse was to prevent the righteous Nephites from mixing with the Lamanites, who believed in the traditions of their fathers, the source of their hatred and wickedness. “They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea” (Mosiah 10:12).  Anyone who intermarried with the Lamanites brought the curse upon their offspring.  We see this occurring when the Amlicites place a mark upon the foreheads to distinguish themselves from the Nephites.

The mark was not a racial thing but was acquired by "whosoever suffered himself to be led away by the Lamanites" (Alma 3:10); Alma moreover defines a Nephite as anyone observing "the tradition of their fathers" (Alma 3:11). Which makes the difference between Nephite and Lamanite a cultural, not a racial, one. Does this also apply to the dark skin? Note that the dark skin is never mentioned alone but always as attending a generally depraved way of life, which also is described as the direct result of the curse.[4]

Those who rejected the Lamanites and their traditions, but also accepted the records of the Nephites.  “Nephite identity, for instance, rested not merely on their rejection of Lamanite tradition but on their acceptance of the records and tradition of their fathers (Alma 3:11).”^[5]

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[1] Alma's Enemies: The Case of the Lamanites, Amlicites, and Mysterious Amalekites, J. Christopher Conkling, Maxwell Institute, accessed January 23, 2015.

[2] The Covenant of the Chosen People: The Spiritual Foundations of Ethnic Identity in the Book of Mormon, Steven L. Olsen, Maxwell Institute, accessed January 23, 2015.

[3] The Charge of "Racism" in the Book of Mormon, John A. Tvedtnes, Maxwell Institute, accessed January 23, 2015.

[4] Lehi in the Desert; The World of the Jaredites; There Were Jaredites – Desert Ways and Places, Maxwell Institute, accessed January 23, 2015.

[5] Traditions of the Fathers, Daniel C. Peterson, Maxwell Institute, accessed January 23, 2015.

Alma 2:29-38

29 And it came to pass that Alma fought with Amlici with the sword, face to face; and they did contend mightily, one with another.

30 And it came to pass that Alma, being a man of God, being exercised with much faith, cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people.

31 Now when Alma had said these words he contended again with Amlici; and he was strengthened, insomuch that he slew Amlici with the sword.

32 And he also contended with the king of the Lamanites; but the king of the Lamanites fled back from before Alma and sent his guards to contend with Alma.

33 But Alma, with his guards, contended with the guards of the king of the Lamanites until he slew and drove them back.

34 And thus he cleared the ground, or rather the bank, which was on the west of the river Sidon, throwing the bodies of the Lamanites who had been slain into the waters of Sidon, that thereby his people might have room to cross and contend with the Lamanites and the Amlicites on the west side of the river Sidon.

35 And it came to pass that when they had all crossed the river Sidon that the Lamanites and the Amlicites began to flee before them, notwithstanding they were so numerous that they could not be numbered.

36 And they fled before the Nephites towards the wilderness which was west and north, away beyond the borders of the land; and the Nephites did pursue them with their might, and did slay them.

37 Yea, they were met on every hand, and slain and driven, until they were scattered on the west, and on the north, until they had reached the wilderness, which was called Hermounts; and it was that part of the wilderness which was infested by wild and ravenous beasts.

38 And it came to pass that many died in the wilderness of their wounds, and were devoured by those beasts and also the vultures of the air; and their bones have been found, and have been heaped up on the earth.

Alma 2:29-38

The battle between Alma’s forces and Amlici’s forces continue.  It finally came down to a battle between Alma and Amlici.

We don’t know how the battle went, but at some point, Alma “cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people.”  Alma was strengthened and defeated Amlici by killing him. 

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

After killing Amlici, Alma began to battle the Lamanite king.  Alma was successful, and the king ran away, leaving his guards to contend with Alma and his guards.  The Lamanites were defeated and withdrew.

The bodies of the Lamanites were thrown into the river Sidon.  This gave the Nephites a path to pursue the fleeing Lamanite and Amlicite army.  Even though the enemy army “were so numerous that they could not be numbered,” when they saw the pursuing Nephite army, they ran away.

The Nephites caught up with the fleeing army and killed many of them.  They were chased to an area in the wilderness, called Hermounts.  This is a strange name.  Hugh Nibley explains:

We have always thought that the oddest and most disturbing name in the Book of Mormon was Hermounts, since there is nothing either Classical or Oriental about it. So we avoided it, until not long ago a student from Saudi Arabia asked point blank what the funny word was. Well, what does the Book of Mormon say it is? Hermounts in the Book of Mormon is the wild country of the borderlands, the hunting grounds … The equivalent of such a district in Egypt is Hermonthis, the land of Month, the Egyptian Pan—the god of wild places and things. Hermounts and Hermonthis are close enough to satisfy the most exacting philologist.[2]

This area was filled with wild beasts.  Those that died in the wilderness were consumed by the wild beasts.  Mormon tells us their bones were found “and heaped up on the earth.”

We can comfortably accept the historical information that the Nephites were victorious and drove the Lamanites out of their land. However, the final description is the interesting one. Mormon suggests that the Lamanites were lost in the wilderness and had been attacked by wild animals. His evidence is that “their bones have been found.” The fact that bones and not bodies were found is also probable history. However, that the bones were of those particular Lamanites is most likely simply a satisfying end to the story.[3]

Brant Gardner sums up this situation.

Another example from secular history makes this point: modern disruptive groups such as Communists and Nazis have a tendency to continue to linger, regroup, transform themselves, or reappear in various forms. So too in the Book of Mormon. Just when we think we have heard the last of the Amlicites in Alma 2:36–38 or of the Amulonites in Alma 25:4–9, we find out they are still around in Alma 21:2 and 43:13. Again, as regards the historicity of the Book of Mormon, this is how real history often seems to work.[4]

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[1] Alma's Enemies: The Case of the Lamanites, Amlicites, and Mysterious Amalekites, J. Christopher Conkling, Maxwell Institute, accessed January 21, 2015.

[2] Since Cumorah – Strange Things Strangely Told, Hugh Nibley, accessed January 21, 2015.

[3] Mormon's Editorial Method and Meta-Message, Brant A. Gardner, Maxwell Institute, accessed January 21, 2015.

[4] Alma's Enemies: The Case of the Lamanites, Amlicites, and Mysterious Amalekites, J. Christopher Conkling, Maxwell Institute, accessed January 21, 2015.

Alma 2:13-25

13 And thus they were prepared to meet the Amlicites at the time of their coming.  And there were appointed captains, and higher captains, and chief captains, according to their numbers.

14 And it came to pass that Amlici did arm his men with all manner of weapons of war of every kind; and he also appointed rulers and leaders over his people, to lead them to war against their brethren.

15 And it came to pass that the Amlicites came upon the hill Amnihu, which was east of the river Sidon, which ran by the land of Zarahemla, and there they began to make war with the Nephites.

16 Now Alma, being the chief judge and the governor of the people of Nephi, therefore he went up with his people, yea, with his captains, and chief captains, yea, at the head of his armies, against the Amlicites to battle.

17 And they began to slay the Amlicites upon the hill east of Sidon.  And the Amlicites did contend with the Nephites with great strength, insomuch that many of the Nephites did fall before the Amlicites.

18 Nevertheless the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter, that they began to flee before them.

19 And it came to pass that the Nephites did pursue the Amlicites all that day, and did slay them with much slaughter, insomuch that there were slain of the Amlicites twelve thousand five hundred thirty and two souls; and there were slain of the Nephites six thousand five hundred sixty and two souls.

20 And it came to pass that when Alma could pursue the Amlicites no longer he caused that his people should pitch their tents in the valley of Gideon, the valley being called after that Gideon who was slain by the hand of Nehor with the sword; and in this valley the Nephites did pitch their tents for the night.

21 And Alma sent spies to follow the remnant of the Amlicites, that he might know of their plans and their plots, whereby he might guard himself against them, that he might preserve his people from being destroyed.

22 Now those whom he had sent out to watch the camp of the Amlicites were called Zeram, and Amnor, and Manti, and Limher; these were they who went out with their men to watch the camp of the Amlicites.

23 And it came to pass that on the morrow they returned into the camp of the Nephites in great haste, being greatly astonished, and struck with much fear, saying:

24 Behold, we followed the camp of the Amlicites, and to our great astonishment, in the land of Minon, above the land of Zarahemla, in the course of the land of Nephi, we saw a numerous host of the Lamanites; and behold, the Amlicites have joined them;

25 And they are upon our brethren in that land; and they are fleeing before them with their flocks, and their wives, and their children, towards our city; and except we make haste they obtain possession of our city, and our fathers, and our wives, and our children be slain.

Alma 2:13-25

The Amlicites were prepared to begin a civil war and place their man as king and rulers of Nephites.  The Nephites began their preparation to defend their government and people.  A. Brent Maxwell tells us verse 13 gives us the best explanation of the structure of the Nephite army.  “And there were appointed captains, and higher captains, and chief captains, according to their numbers.”  Maxwell further explain the military structure and hierarchy. 

Most likely the term "chief captain" was part of a title for commanders with units of one thousand or more: "chief captain of a thousand," "chief captain of ten thousand," or "chief captain of the armies of the Nephites." If these assumptions are correct, then "higher captains" possibly commanded formations of one hundred or more men; and "captains" (as used in Alma 2:13) might have commanded units of fifty or fewer.^[1]

The Amlicites attacked the Nephite army at the hill Aminhu.  The army was led by Alma. 

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

We are also reminded we see the character of Alma in his actions.  “As we read in Alma 2:16, he could have been absolute dictator. He was in a perfect position to take over and run everything. Well, he was absolute dictator, wasn't he? No, he refused to do it. The man makes the difference.”^[3]

The war was ferocious.  There was slaughter on both sides; however, the Nephites were strengthened by the Lord.  The Amlicites were losing and withdrew.

As the Amlicites retreated, the Nephite army followed and the battle continued.  Over 12,500 Amlicites died and over 6,500 Nephites died.  Eventually the pursuit ended and the Nephites made cam in the valley of Gideon.

Four spies were sent to follow the Amlicites and discover their plans.  Alma needed this to plan his strategy to make the Nephites safe from further destruction.

The next day, the spies returned to the camp.  They brought back bad news.  The Amlicites had joined with the Lamanites, forming one large army.  They are heading towards the Nephites.  Should Alma and his army not arrive their soon, there would be a slaughter among the Nephite civilian population.

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[1] Warfare in the Book of Mormon – Nephite Captains and Armies, A. Brent Merrill, Maxwell Institute, accessed January 19, 2015.

[2] Ibid.

[3] Teachings of the Book of Mormon, Semester 2 – Lecture 42: Mosiah 29-Alma 1, Maxwell Institute, accessed January 19, 2015.

Alma 2:1-12

Chapter 2

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

1 AND it came to pass in the commencement of the fifth year of their reign there began to be a contention among the people; for a certain man, being called Amlici, he being a very cunning man, yea, a wise man as to the wisdom of the world, he being after the order of the man that slew Gideon by the sword, who was executed according to the law—

2 Now this Amlici had, by his cunning, drawn away much people after him; even so much that they began to be very powerful; and they began to endeavor to establish Amlici to be a king over the people.

3 Now this was alarming to the people of the church, and also to all those who had not been drawn away after the persuasions of Amlici; for they knew that according to their law that such things must be established by the voice of the people.

4 Therefore, if it were possible that Amlici should gain the voice of the people, he, being a wicked man, would deprive them of their rights and privileges of the church; for it was his intent to destroy the church of God.

5 And it came to pass that the people assembled themselves together throughout all the land, every man according to his mind, whether it were for or against Amlici, in separate bodies, having much dispute and wonderful contentions one with another.

6 And thus they did assemble themselves together to cast in their voices concerning the matter; and they were laid before the judges.

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

8 Now this did cause much joy in the hearts of those who were against him; but Amlici did stir up those who were in his favor to anger against those who were not in his favor.

9 And it came to pass that they gathered themselves together, and did consecrate Amlici to be their king.

10 Now when Amlici was made king over them he commanded them that they should take up arms against their brethren; and this he did that he might subject them to him.

11 Now the people of Amlici were distinguished by the name of Amlici, being called Amlicites; and the remainder were called Nephites, or the people of God.

12 Therefore the people of the Nephites were aware of the intent of the Amlicites, and therefore they did prepare to meet them; yea, they did arm themselves with swords, and with cimeters, and with bows, and with arrows, and with stones, and with slings, and with all manner of weapons of war, of every kind.

Alma 2:1-12

We have arrived at the fifth year of Alma’s rule as chief judge.  For the first time in the record, we see a civil war begin.  Amlici, who was a follower of Nehor, decided he wanted to be king. 

These problems were not actually unexpected.  “When Alma got in [as chief judge] lots of people had to be excommunicated, and even more of them just left of their own free will. They just apostatized and joined the Nehors. This is what was happening, and it picked up speed with this man Amlici, who took advantage of the motion.”^[1]

Amlici was able to gain support of some of the people.  While it is not addressed in the Book of Mormon, there must have been tensions between those who were Mulekites and the Nephites.

Let’s go back to Amaleki’s record.  “But it came to pass that Mosiah caused that they should be taught in his language.  And it came to pass that after they were taught in the language of Mosiah, Zarahemla gave a genealogy of his fathers, according to his memory; and they are written, but not in these plates. And it came to pass that the people of Zarahemla, and of Mosiah, did unite together; and Mosiah was appointed to be their king” (Omni 1:18 - 19).

So here’s the situation.  Outsiders come to Zarahemla.  The outsiders teach them their language instead of learning theirs.  The king of the outsiders becomes king of Zarahemla.

No political situation like this would have happened so smoothly.  There had to be those who opposed the major political change in Zarahemla.  The opposition would never go away.  It is possible that Amlici, as well as many other dissenters, were of Mulekite ancestry.

Some of the Mulekites, however, must have soon come to the realization that their own ancestors had come not only from the tribe of Judah but also from the royal line of David, through Zedekiah, the king of Jerusalem. One may suspect that, before too long, some of those Mulekites began asserting their inherited rights of kingship, if only in private. People of this persuasion may eventually have associated with those who wanted to install Amlici as king (Alma 2:2) and who, under him, would take up arms in civil revolt against Alma in the fifth year of the reign of the judges in Zarahemla, soon after the abandonment of the kingship by Mosiah.[2]

A summary of Amlici and his efforts is below.

[A]fter [Nehor’s] demise his order showed its power-seeking face through Amlici, a new organizer of dissent against the norms of Nephite society. He was a follower of Nehor … His intent was to "deprive [the people] of their rights and privileges of the church; for it was his intent to destroy the church of God" (Alma 2:4). His mechanism was first to amass political support and then to convert that strength to armed force—a rebel army—in order to have himself declared king (see Alma 2:2, 10). To make this agenda palatable to the widest possible mass of supporters, he used Nehor's materialistic belief system as religious validation to color his political ambitions.[3]

Church members had a very real concern.  If enough people supported Amlici, there were dire consequences for the church.  “Amlici's story, four years after Nehor and still early in Nephite democracy, is the quintessential tale of alienation. In a dramatic election with widely differing alternatives, exactly how the political majority will coalesce is uncertain, as manifest by the ‘alarming’ nature of Amlici's challenge (Alma 2:3).”^[4]

Mosiah warned of the consequences of choosing evil.  “And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land” (Mosiah 29:27).

It was a likely, should Amlici win, the members would lose the rights and he would do all he could to destroy the church.  We will see this was a real concern on the people’s part.  “Amlici was a wicked man who wanted to be king and enslave the Nephites (Alma 2:4). No people will voluntarily submit to slavery or even to unfair taxes. Thus, the uncaring and selfish who try to impose their will on others without their consent must eventually turn to force…”^[5]

As election day approached, people got together where everyone had the chance to express their opinions.  Those who supported Amlici met in one group; those who opposed him met in another.^[6]

These groups were very contentious.  The Savior warns us against contention and its source.  “For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another” (3 Nephi 11:29).

Finally, the day came.  The voice of the people were presented to the judges, and the majority rejected Amlici.  He would not become king. 

Those who opposed Amlici were pleased with the results; Amlici and his supporters were angry.  Even so, they accepted the results, right?  Nope.  Their response was if the results were against us, the results must be ignored, 

Their first action was to consecrate him as king.  Imagine the following situation.  President Obama is being sworn into office after being re-elected president.  At the same time, on the other side of Washington, Mitt Romney is being sworn in as president by his supporters.  This was the situation the Nephites faced.

For his first act, “King” Amlici ordered his people to begin an armed revolution to make him king over all the people.

Amlici and his followers broke away from the Nephites, forming the Amlicites.  They did what they could to distinguish themselves from the Nephites.  “And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites” (Alma 3:4).  “The contrast between Amlicites and Nephites in Alma 2:11 implies that the Amlicites were, in fact, not Nephites.”^[7]

The Nephites were aware of the efforts of the Amlicites, and they began to prepare for civil war.

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[1] Teachings of the Book of Mormon, Semester 2 – Lecture 43: Alma 1-2, Maxwell Institute, accessed January 17, 2015.

[2] The Legal Cases in the Book of Mormon – The Trial of Nehor, Maxwell Institute, accessed January 17, 2015.

[3] The Disciple as Scholar – Religious Groups and Movements among the Nephites, 200–1 B.C., John L. Sorenson, Maxwell Institute, accessed January 17, 2015.

[4] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Maxwell Institute, accessed January 17, 2015.

[5] Economic Insights from the Book of Mormon, Lindon J. Robison, Maxwell Institute, accessed January 17, 2015.

[6] In Utah, we being our even year election process with caucuses.  Republicans meet in one group; Democrats meet in another.  Unlike this situation, the caucuses are usually done in a peaceful and respectful manner.

[7] Warfare in the Book of Mormon – Book of Mormon Tribal Affiliation and Military Castes, John A. Tvedtnes, Maxwell Institute, accessed January 17, 2015.