Words of Mormon 1:15-18

15 And it came to pass that after there had been false Christs, and their mouths had been shut, and they punished according to their crimes;

16 And after there had been false prophets, and false preachers and teachers among the people, and all these having been punished according to their crimes; and after there having been much contention and many dissensions away unto the Lamanites, behold, it came to pass that king Benjamin, with the assistance of the holy prophets who were among his people—

17 For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people—

18 Wherefore, with the help of these, king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land.

Words of Mormon 1:15-18

King Benjamin has consolidated his kingdom.  He led them in war and served as a religious leader for the people.  Laws were passed.  Some of the laws dealt with false Christs and false prophets.  Those guilty were punished according to their crimes.

“Before the institution of the reign of judges, Nephite law punished false prophets, false preachers, and false teachers ‘according to their crimes’ (Words of Mormon 1:15). There is no reason to think that sincerity could exonerate an accused false teacher during Benjamin’s time. Legal support for taking action against such speakers before the time of Mosiah was probably drawn from provisions in the law of Moses that forbid several forms of impious speech, including false prophecy (Deuteronomy 13:1–5; 18:20–22), blasphemy (Exodus 20:7; Leviticus 24:10–16), reviling the gods (Exodus 22:28), and leading people into apostasy or idolatry (Deuteronomy 13:1–18).[1]

In addition to false Christs, there were false prophets, preachers, and teachers.  These people were punished according to the laws. 

“The content of the laws enforced in the Book of Mormon also shows a careful regard for the rights of dissenters to think and believe what they want to, a respect for their rights of conscience. Thus, ‘the law could have no power on any man for his belief’ (Alma 1:17; 30:9), but for their illegal actions dissenters could be punished (Words of Mormon 1:15–16; Alma 1:16–18; 30:10–11).”[2]

There was also contention among the Nephites.  Some went so far as to leave Zarahemla and join the Lamanites.  Benjamin did not work alone in dealing with his contentions and dissensions.  He was assisted by “holy prophets who were among his people.”

“This significant union of religious and political roles in a single leader marked a major change in Nephite politics and theocracy. This shift was apparently not accomplished without some resistance. Mormon mentions several false messiahs, false prophets, false preachers, and false teachers who arose at this time and had to be silenced and punished. This led to ‘much contention’ in Zarahemla (Words of Mormon 1:16).”[3]

We learn King Benjamin is a holy man.  He ruled in righteousness, assisted by many holy men in the land.  On occasion, they would speak with harshness because of the stiffneckedness of the people.  Enos faced this same problem in his time.  “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.  And after this manner do I write concerning them” (Enos 1:23).

When two societies come together, decisions have to be made.  What will the new society become?  Benjamin faced this problem. 

“It would appear that Benjamin set in motion [developing a new and different society]. as elements of the old order began fading out: for example, direct male descendants in Jacob’s lineage ceased to be available to control the records and priestly functions assigned to Jacob (see Omni 1:25), and the ‘holy men’ and ‘the prophets’ who once worked at Benjamin’s side to ensure orthodoxy (Words of Mormon 1:17–18) are not mentioned again and seem to step back into a less significant role. Even the priests who normally surrounded the king (see Mosiah 6:3; see also Noah’s priests, Mosiah 11:5) soon diminished in social prominence to the point that special interest groups, such as Alma’s and Nehor’s, were allowed to appoint and define the rights and duties of their own individual priests and followers (see Mosiah 26:8; Alma 1:6).”[4]

With the assistance he received, Benjamin exerted his whole body and soul to serve the people.  Peace was eventually established throughout his kingdom.

It is not surprising that there would be problems in this new society.

“[John L.] Sorenson explains that the probable enculturation of the Mulekites into the customs of the New World would have been the basis for conflict between the Zarahemlaites and the people of Mosiah. Indeed, dissensions in Zarahemla occur early in the reign of Benjamin (son of Mosiah₁; see Words of Mormon 1:15-18). Sorenson seems to be on the right track when he says that ‘it is plausible that later “contentions” and “dissensions” in Nephite society were in part led by unhappy descendants of Zarahemla who considered that they were not given their due when Mosiah became king’ (p. 120). More than simple envy of rulership, however, the principal contentions were more fundamental and dealt with an entire way of life.”[5]

King Benjamin exemplified his beliefs as he ruled his people.

“As for his own exemplification of discipleship, we begin to learn of Benjamin’s character well before his sermon. Just as this special king labored to produce his own necessities, he personalized his leadership in other ways. As a warrior-king, he ‘did fight with the strength of his own arm, with the sword of Laban’ in putting down unrest (Words of Mormon 1:13), to which false Christs, false prophets, and false preachers doubtless contributed. In this challenging context, he was not alone, for there were ‘many holy men in the land’ who assisted him (Words of Mormon 1:16—17). Thus, well prior to the great sermon, King Benjamin had been involved with typical single-mindedness in his successful efforts to deal with contention and dissension. He acted, as was his pattern, ‘with all the might of his body and the faculty of his whole soul’ and established peace in the land (Words of Mormon 1:18).”[6]

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[1] The Trial of Korihor, Maxwell Institute.

[2] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Maxwell Institute.

[3] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute.

[4] Democratizing Forces in King Benjamin’s Speech, Maxwell Institute.

[5] The Other Stuff: Reading the Book of Mormon for Cultural Information, Brant A. Gardner, Maxwell Institute.

[6] King Benjamin’s Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute.

Words of Mormon 1:10-14

10 Wherefore, it came to pass that after Amaleki had delivered up these plates into the hands of king Benjamin, he took them and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin.

11 And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands.  And I, Mormon, pray to God that they may be preserved from this time henceforth.  And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written.

12 And now, concerning this king Benjamin—he had somewhat of contentions among his own people.

13 And it came to pass also that the armies of the Lamanites came down out of the land of Nephi, to battle against his people.  But behold, king Benjamin gathered together his armies, and he did stand against them; and he did fight with the strength of his own arm, with the sword of Laban.

14 And in the strength of the Lord they did contend against their enemies, until they had slain many thousands of the Lamanites.  And it came to pass that they did contend against the Lamanites until they had driven them out of all the lands of their inheritance.

Words of Mormon 1:10-14

After having told us some things about him, Mormon returns to the record.  There are two sets of plates, the large plates of Nephi (“Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people” [1 Nephi 9:4]) and the small plates of Nephi. 

The large plates were kept by the king.  “And I, Jarom, do not write more, for the plates are small.  But behold, my brethren, ye can go to the other plates of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of the kings, or those which they caused to be written” (Jarom 1:14).  On these plates were kept the historical record of the Nephites.  

The small plates of Nephi had been kept by descendants of Lehi.  Nephi passed the plates on to his brother, Jacob.  For four hundred years, the plates had been handed down from father to son (or, in one case, a brother).  When we reach Amaleki, we learn he has no son.  He decides to pass the small plates on to the king, King Benjamin.  For the first time, we have only one custodian of the plates.

“Benjamin held these records, along with the large plates of Nephi that had been entrusted to him by his father, Mosiah (see Words of Mormon 1:10), thereby consolidating for the first time since Nephi these important elements of Nephite religious leadership and political power in the hands of a single individual.”^[1]

Once the two sets of plates were turned over to one person, King Benjamin, they were never given to two separate people. They were passed down from generation-to-generation, ending up with Mormon. 

Mormon is sure they will be preserved because of the great things written upon them.  The day will come when “my people and their brethren shall be judged.”  Nephi knew this, writing, “Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them; and unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is he who should be rejected of the Jews” (2 Nephi 25:18).  The Savior told the Nephites, “For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men” (3 Nephi 27:25).

During his reign, King Benjamin faced contentions among his people as well as a major battle against the Lamanites.  Benjamin led the army fought against the Lamanites.  As the king, he wielded the sword of Laban.

King Benjamin functioned much like a Hebrew king would be expected to function.

“[T]he Hebrew king was responsible for the ‘functions of judicial and political administration’; he acted as judge, and was also ‘called upon to fulfill a political task, in the course of which he also took upon himself the religious functions’; and he was ‘commissioned by God to administer justice.’ Benjamin clearly filled these perennial roles: as warrior, he had led the Nephites into victorious battle against invading troops and quelled rebellion in his own lands (see Words of Mormon 1:12–16); as judge, it is evident that he had established justice and enforced the laws against slavery, murder, theft, adultery, and ‘any manner of wickedness’ (Mosiah 2:13); and as religious leader, he received revelation from God and inspired his people in righteousness.”[2]

The Lord was with the Nephites and they prevailed in the battle.  Jarom described battle with the Lamanites.  “And it came to pass that they came many times against us, the Nephites, to battle.  But our kings and our leaders were mighty men in the faith of the Lord; and they taught the people the ways of the Lord; wherefore, we withstood the Lamanites and swept them away out of our lands, and began to fortify our cities, or whatsoever place of our inheritance” (Jarom 1:7).

“As a result of this war, Benjamin was able to ‘[drive the Lamanites] out of all the lands of [Nephite] inheritance’ (Words of Mormon 1:14), thereby protecting and affirming his territory as a land subject to his jurisdiction and governed by the prevailing Nephite laws. Benjamin thus administered a defined area, referred to as ‘the land of Zarahemla’ (Omni 1:12; Mosiah 2:4), although the size of this territory is unknown.”^[3]

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

[2] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell Institute,

[3] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute,

Words of Mormon 1:6-9

6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren.

7 And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me.  And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will.

8 And my prayer to God is concerning my brethren, that they may once again come to the knowledge of God, yea, the redemption of Christ; that they may once again be a delightsome people.

9 And now I, Mormon, proceed to finish out my record, which I take from the plates of Nephi; and I make it according to the knowledge and the understanding which God has given me.

Words of Mormon 1:6-9

Speaking of the small plates, Mormon tells us that, having found the small plates, and having been pleased by its contents, he put them, unabridged, with the rest of his records because he “knew they will be choice unto my brethren.”

John S. Thompson further explains:

“Assuming that Mormon simply inserted Nephi’s small plates intact into the compilation of gold plates that Joseph Smith later received—a point that can be argued from Words of Mormon 1:6 … then the plates that Joseph Smith received may have been written using two different scripts. One—containing regular, identifiable features of the Egyptian language contemporary to Lehi—would have been used by Nephi on the small plates. The rest of the record (Mormon and Moroni’s abridgment of Nephi’s large plates and the plates of Ether) would have been written using the altered script of Mormon’s day.”[1]

We’re first introduced to the small plates of Nephi in 1 Nephi 6.  Why was he commanded to make the small plates?  “Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not” (1 Nephi 9:5).

Alma₂, talking to his son Helaman , explained, “And I also command you that ye keep a record of this people, according as I have done, upon the plates of Nephi, and keep all these things sacred which I have kept, even as I have kept them; for it is for a wise purpose that they are kept” (Alma 37:2).

Mormon includes the plates “for a wise purpose, for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me.”  He puts his faith in the Lord because He “knoweth all things.”

John W. Welch writes:

“Once again and from yet another dimension, we can appreciate the depth and value of the precious small plates of Nephi. In the end, Mormon included them in his final compilation of the Nephite records for a reason yet unknown to him (Words of Mormon 1:7), but in their own day these plates served many choice and crucial purposes for the immediate ‘profit’ of the ‘people’ of Nephi (2 Nephi 5:30).”[2]

Here, again, we see concern for the Lamanites (“my brethren”).  Mormon prayed that one day the Lamanites will return to the knowledge of God and the redemption of Christ, and become a delightsome people.

Mormon, having given us some background, it now going to return back to the plates and continue his record.

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[1] Lehi and Egypt, John S. Thompson, Maxwell Institute,

[2] Why Nephi Wrote the Small Plates: The Political Dimension, John W. Welch, Maxwell Institute,

Words of Mormon 1:1-5

The Words of Mormon

Mormon abridges their history onto the plates of Mormon—He inserts the plates of Nephi into the abridgement—King Benjamin establishes peace in the land. About A.D. 385

1 AND now I, Mormon, being about to deliver up the record which I have been making into the hands of my son Moroni, behold I have witnessed almost all the destruction of my people, the Nephites.

2 And it is many hundred years after the coming of Christ ^*that I deliver these records into the hands of my son; and it supposeth me that he will witness the entire destruction of my people.  But may God grant that he may survive them, that he may write somewhat concerning them, and somewhat concerning Christ, that perhaps some day it may profit them.

3 And now, I speak somewhat concerning that which I have written; for after I had made an abridgment from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.

4 And the things which are upon these plates pleasing me, because of the prophecies of the coming of Christ; and my fathers knowing that many of them have been fulfilled; yea, and I also know that as many things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass—

5 Wherefore, I chose these things [IE the things pleasing to him, mentioned in v. 4] to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people.

Words of Mormon 1:1-5

At the end of the small plates of Nephi, Joseph Smith found an addition.  It was written by Mormon, giving an explanation about the small plates.

Here is our first introduction to Mormon.   He was getting ready to deliver the record to his son, Moroni.  He tells us the vision Nephi received showing the destruction of his seed was occurring. It is estimated that some 385 years have passed since Christ’s visit to the Nephites. 

Mormon implies he will not live to see the destruction of the Nephites, but he expects Moroni will. 

“When we first encounter Mormon, in the Words of Mormon following the books from the Small Plates of Nephi, we learn a great deal about his narrative approach. He begins at the end of the Nephite drama: ‘I have witnessed almost all the destruction of my people,’ he says, and he supposes his son Moroni ‘will witness the entire destruction of my people’ (Words of Mormon 1:1–2).”[1]

Mormon explains to us that he had been abridging the plates of Nephi and had arrived at the point where Amaleki tells us the records were given to King Benjamin.  He searched and found the small plates of Nephi.  Nephi had written about two sets of plates.

“And now I, Nephi, do not make a full account of the things which my father hath written, for he hath written many things which he saw in visions and in dreams; and he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account.

“But I shall make an account of my proceedings in my days.  Behold, I make an abridgment of the record of my father, upon plates which I have made with mine own hands; wherefore, after I have abridged the record of my father then will I make an account of mine own life” (1 Nephi 1:16-17).

He referred to the plates as containing a “small account of the prophets from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.”  Why did Mormon search for the plates?

“Mormon discovered the small plates as he was recording events from the life of King Benjamin (Words of Mormon 1:3). Perhaps it was Benjamin’s use of the opening verses of 1 Nephi that prompted Mormon to search among the Nephite records to find the earlier account. While the kings kept the large plates of Nephi, the small plates were passed along in the family of Nephi’s brother Jacob until Amaleki turned them over to King Benjamin (Omni 1:25). It is significant that Benjamin’s use of Nephi’s opening words are found at the point in the record where the king would have recently received the small plates.”[2]

Mormon includes these plates because they “[please] me, because of the prophecies of the coming of Christ … knowing that many of them have been fulfilled.”  His reasoning echoes Nephi’s purpose in writing the small plates.

“And it mattereth not to me that I am particular to give a full account of all the things of my father, for they cannot be written upon these plates, for I desire the room that I may write of the things of God.

“For the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.

“Wherefore, the things which are pleasing unto the world I do not write, but the things which are pleasing unto God and unto those who are not of the world.

“Wherefore, I shall give commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men” (1 Nephi 6:3-6).

Mormon chose what to use to finish his record, taken from the plates of Nephi.  Remember, there were two plates of Nephi.  “And now, as I have spoken concerning these plates, behold they are not the plates upon which I make a full account of the history of my people; for the plates upon which I make a full account of my people I have given the name of Nephi; wherefore, they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi” (1 Nephi 9:2).

In fact, Mormon intends to model his record on Nephi’s records.  

“And it hath become expedient that I, according to the will of God, that the prayers of those who have gone hence, who were the holy ones, should be fulfilled according to their faith, should make a record of these things which have been done—

“Yea, a small record of that which hath taken place from the time that Lehi left Jerusalem, even down until the present time.

“Therefore I do make my record from the accounts which have been given by those who were before me, until the commencement of my day;

“And then I do make a record of the things which I have seen with mine own eyes.

“And I know the record which I make to be a just and a true record; nevertheless there are many things which, according to our language, we are not able to write” (3 Nephi 5:14-18).

“Nephi repeatedly testifies that that he writes nothing on plates except that which is sacred. One thousand years later, Mormon testifies that he intends to model his abridgment on Nephi’s writings (Words of Mormon 1:4–5). By implication, everything about the Book of Mormon—language, contents, literary structures, manner of transmission and preservation, and latter-day mission—is to be considered sacred.”[3]

Mormon addresses a common problem.  He cannot include “the hundredth part of the things of my people.”  The record we have, while containing essential and sacred principles of the gospel, Mormon still had to be selective in what he included in his record.

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[1] “To Show unto the Remnant of the House of Israel” Narrators and Narratives, Maxwell Institute.

[2] Insights 22/11 (2002) – A Note on Benjamin and Lehi, Maxwell Institute.

[3] Memory and Identity in the Book of Mormon, Steven Olsen, Maxwell Institute.

Omni 1:20-30

20 And it came to pass in the days of Mosiah, there was a large stone brought unto him with engravings on it; and he did interpret the engravings by the gift and power of God.

21 And they gave an account of one Coriantumr, and the slain of his people.  And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the space of nine moons.

22 It also spake a few words concerning his fathers.  And his first parents came out from the tower, at the time the Lord confounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward.

23 Behold, I, Amaleki, was born in the days of Mosiah; and I have lived to see his death; and Benjamin, his son, reigneth in his stead.

24 And behold, I have seen, in the days of king Benjamin, a serious war and much bloodshed between the Nephites and the Lamanites.  But behold, the Nephites did obtain much advantage over them; yea, insomuch that king Benjamin did drive them out of the land of Zarahemla.

25  And it came to pass that I began to be old; and, having no seed, and knowing king Benjamin to be a just man before the Lord, wherefore, I shall deliver up these plates unto him, exhorting all men to come unto God, the Holy One of Israel, and believe in prophesying, and in revelations, and in the ministering of angels, and in the gift of speaking with tongues, and in the gift of interpreting languages, and in all things which are good; for there is nothing which is good save it comes from the Lord; and that which is evil cometh from the devil.

26 And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption.  Yea, come unto him, and offer your whole souls as an ^coffering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved.

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.  And I am about to lie down in my grave; and these plates are full.  And I make an end of my speaking.

Omni 1:20-30

The Mulekites and Nephites have united under King Mosiah₁.  A stone with writing was brought to the King.  He was able to “interpret the engravings by the gift and power of God.”  King Mosiah₂ was also able to interpret records.  “And now he translated them by the means of those two stones which were fastened into the two rims of a bow” (Mosiah 28:13).

There was an account of Coriantumr, a Jaredite king (see Ether 12:1), who was the last known surviving Jaredite.   The engravings were an account of the Jaredites and their wars.  Coriantumr was found by the people of Zarahemla and lived nine months (“nine moons”).  “Amaleki’s use of the term moons in Omni 1:21 suggests that even four centuries after the time of Lehi, his descendants were still familiar with a simple lunar calendar based on direct observation of the phases of the moon.”[1]

“Since Coriantumr had been very badly wounded and with not a soul to help him, he could not have gotten very far; the fact that he lingered only nine months after his rescue implies as much, though it does not necessarily prove it. But the evidence strongly suggests that the Mulekites ‘discovered’ Coriantumr shortly after the last Jaredite battle, and hence that they had been on the continent for quite a while, though some years fewer than the Nephites.”[2]

The records told Mosiah₁ the ancestors of Coriantumr came from the Old World around the time of the Tower of Babel.  “[T]he severity of the Lord fell upon them according to his judgments, which are just” (Omni 1:2). 

Valentine Arts speculates that Coriantumr might not have been the only Jaredite to visit the people of Zarahemla. 

“[I]t is reasonable that Ether passed on the sealed record.  How so? Ether was a contemporary of Coriantumr, who lived among the people of Zarahemla for ‘nine moons’ and thus also lived in the era of the Nephites (Omni 1:21). It is therefore possible that in his old age Ether visited Mosiah₁, either still in the land of Nephi or in Zarahemla.”[3]

Amaleki gives us a little of his history.  He was born during the reign of King Mosiah₁ and saw his son, Benjamin become king when Mosiah₁ died.

During King Benjamin’s reign, there was a major war.  Many died.  In the end, the Nephites defeated the Lamanites under the leadership of King Benjamin.  The Lamanites were driven out of the land.

“[N]o further Lamanite harassment of the fleeing Nephites is mentioned in the record during the reign of Mosiah₁, but shortly after Benjamin became king, a significant Lamanite invasion occurred (see Words of Mormon 1:13; Omni 1:24) … Several reasons make it probable that the attack against Benjamin was related to the major Lamanite offensive being waged at that same time in the south against the Nephite colonists in the land of Nephi (see Mosiah 10:6–16) … [T]he Lamanites in the south were still angry because Nephi had ‘departed into the wilderness’ four centuries earlier and had taken with him the plates of brass (Mosiah 10:16). Since the plates of brass were now in Zarahemla, it would have been logical for the Lamanites to have included that city as one of the military targets in their campaign.”[4]

“King Benjamin’s military generalship, as well as his personal combat skills on the battlefield, gave the Nephites serious advantage over the Lamanites, insomuch that King Benjamin drove the Lamanites out of the land of Zarahemla (Omni 1:24).”[5]

Amaleki had no son to whom he could pass plates.  He decided to pass the small plates to King Benjamin. 

He urges “all men to come unto God, the Holy One of Israel.”   He counsels all men to believe in all things good as they come from the Lord.  The Lord told the brother of Jared, “And whatsoever thing persuadeth men to do good is of me; for good cometh of none save it be of me.  I am the same that leadeth men to all good; he that will not believe my words will not believe me—that I am; and he that will not believe me will not believe the Father who sent me.  For behold, I am the Father, I am the light, and the life, and the truth of the world” (Ether 4:12).

In an epistle to his son, Moroni, Mormon wrote:

“For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.

“For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.

“But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him” (Moroni 7:15-17).

John Welch writes briefly about King Benjamin.

“Benjamin’s lineage and the date of his birth are not known. He was the son of a Nephite king, Mosiah₁, and while one may assume that this Mosiah₁ was a descendant of Nephi, there is no indication that Nephite kingship necessarily passed down from father to son among Nephi’s descendants. Jacob 1:11 prescribes that each Nephite king should be called by a coronation name of “Nephi,” but begins with ‘whoso should reign . . . ,’ which seems to say that lineage was not a determining factor in the selection of these rulers. Mosiah₁ and Benjamin could, therefore, have been Nephites, Jacobites, Josephites, or Zoramites, but one suspects they were from the lineage of Nephi, especially since Amaleki, a descendant of Jacob, had no posterity himself to whom he could give the small plates before he died (see Omni 1:25).”[6]

For the first time since Nephi, the custody of the small plates were passed on to someone who was not a descant of Jacob.

Amaleki gives a final charge.  Come unto Christ.  Partake of His salvation.  Come before Christ offering of our whole soul; continue to fast pray.   Finally, he calls upon us to endure to the end.  “[A]nd as the Lord liveth ye will be saved” (Omni 1:26).

Amaleki writes his final words, telling us about a group who left Zarahemla to return the land of Nephi, the land of their inheritance.  As they travelled, contention broke out.  Their leader was “a stiffnecked man.”  Fighting broke out and all but 50 survived and returned to Zarahemla. 

Another group the left with the same purpose.  Amaleki had a brother in the group.  Towards the end of Amaleki’s life, he tells us nothing was heard from them. 

This finishes the small plates of Nephi. From this point on, we read from the large plates.

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[1] The Jewish/Nephite Lunar Calendar, Randall P. Spackman, Maxwell Institute

[2] A Permanent Heritage – Nephites with Jaredite Names, Maxwell Institute, Hugh Nibley 

[3]A Third Jaredite Record: The Sealed Portion of the Gold Plates, Valentin Arts, Maxwell Institute

[4] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute

[5] Ancient Aspects of Nephite Kingship in the Book of Mormon, Todd R. Kerr, Maxwell Institute

[6] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute

Omni 1:15-19

15 Behold, it came to pass that Mosiah discovered that the people of Zarahemla came out from Jerusalem at the time that Zedekiah, king of Judah, was carried away captive into Babylon.

16 And they journeyed in the wilderness, and were brought by the hand of the Lord across the great waters, into the land where Mosiah discovered them; and they had dwelt there from that time forth.

17 And at the time that Mosiah discovered them, they had become exceedingly numerous.  Nevertheless, they had had many wars and serious contentions, and had fallen by the sword from time to time; and their language had become corrupted; and they had brought no records with them; and they denied the being of their Creator; and Mosiah, nor the people of Mosiah, could understand them.

18 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.

19 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 1:15-19

When the people led by King Mosiah₁ arrived in the land of Zarahemla, they found people there.  These people came from Jerusalem about the same time Lehi’s party left.  Their leader’s name was Mulek, son of Zedikiah. 

They were led to this land “by the hand of the Lord across the great waters.”  The people wandered in the wilderness until they chose the land they called Zarahemla to settle.  A city was built and called Zarahemla.

We learn about the Mulekites later in scripture. 

“Now there were not so many of the children of Nephi, or so many of those who were descendants of Nephi, as there were of the people of Zarahemla, who was a descendant of Mulek, and those who came with him into the wilderness.

“And there were not so many of the people of Nephi and of the people of Zarahemla as there were of the Lamanites; yea, they were not half so numerous.

“And now all the people of Nephi were assembled together, and also all the people of Zarahemla, and they were gathered together in two bodies” (Mosiah 25:2-4).

Who was Mulek?   We learn he was a son of Zedekiah. 

“But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him.

“Then they took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him.

“And the king of Babylon slew the sons of Zedekiah before his eyes: he slew also all the princes of Judah in Riblah.

“Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death “Jeremiah 52:8-11).

We see a problem here.  Mulek was a son of Zedikiah, yet Jeremiah writes that all his sons were killed (Jeremiah 5:10). 

John Tvedtnes offers an explanation.

“The Book of Mormon identifies Mulek as the only son of King Zedekiah to escape execution during the Babylonian siege of Jerusalem (Omni 1:15; Helaman 8:21)…

“Supposing Mulek to have been a literal son of Zedekiah, some Latter-day Saint scholars have explored reasons why Mulek is not named in the Bible, how he survived Nebuchadnezzar’s purging of Judah’s nobility (2 Kings 25:7; Jeremiah 39:6), and why the people of Zarahemla (descendants of Mulek’s group) allowed a newcomer, Mosiah₁, to be their king rather than their current leader, Zarahemla, who descended from Mulek (Mosiah 25:2). Recent evidence introduces an interesting new possibility: Perhaps Mulek was not a ‘blood son’ of King Zedekiah, but a ‘son’ in some other sense.

“A bulla (clay seal) from Israel bears the official seal of King Jehoiakim’s ‘son’ Yerahme’el. Prominent Jewish scholar Hershel Shanks translates the seal impression thus: ‘Belonging to Yerahme’el “son” of the King.’ He explains: ‘I have put “son” in quotation marks because it is not clear whether the term denotes a biological son. Scholars are of three minds—at least: (1) the word means what it says; (2) ‘son’ refers to a royal official unrelated by blood to the king; (3) ‘son’ refers to any male scion [descendant] of the royal family’…

“In light of such information, we may reconsider Helaman 6:10 and 8:21, which represent Mulek as being a ‘son’ of Zedekiah. If Mulek was not a blood son of the king, his preservation despite the report in 2 Kings 25:7 that Zedekiah’s sons (presumably all of them) were slain becomes more understandable: that report may refer only to ‘blood sons’.

“Moreover, if Mulek was not a literal heir to the Judahite throne, this may help explain why Zarahemla and his ‘exceedingly numerous’ people (Omni 1:17) accepted Mosiah₁ as king, apparently without question or incident. In terms of the tradition of the Judahite fathers of Mulek’s group, Zarahemla, as a descendant of Prince Mulek, might seem to have deserved the kingship. But Mosiah₁, though not of the preferred royal line through Judah, at least had major appurtenances of kingship that Zarahemla lacked. Mosiah₁’s possession of such sacred Nephite relics—the plates of Nephi, the brass plates, the sword of Laban, the Liahona—and the impressive fact of his literacy may have conferred on him a special aura that helped convince the people of his suitability to rule as king.

“Mosiah₁’s qualifications for the kingship would have been even stronger if the ‘Mulekites’ knew that Zarahemla’s lineage was not securely tied to Judahite kingship. Of course, whether or not Zarahemla had claim to royal lineage through Mulek, Mosiah₁’s strengths carried the day.”[1]

The number of Mulekites had grown.  They had a large population.  Like the Nephites, they had experienced numerous wars with many having died.  It is not clear with whom the wars were.  It could have been among themselves; it could have been with the Lamanites; it could have been with the indigenous population.  We just don’t know.

Both their language and their religious beliefs had been corrupted over the centuries.  This is because they took no records with them.  Why?

We know nothing about the Mulekites history.  We know nothing about the original group.  We can infer that the original group rapidly departed the Old World.  They were survivors of a war.  We don’t even know if the Mulekites brought families, women, cattle, etc. 

We see the wisdom of Nephi bringing the brass plates.  “And behold, it is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers” (1 Nephi 3:19).  King Benjamin would explain to his sons, “And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God” (Mosiah 1:3).

Mosiah₁ began to work on communication.  He taught the Mulekites his language.  Once they could communicate, Zarahemla gave Mosiah₁ an oral genealogy.  This was recorded on the large plates.

Mosiah₁ was able to unite the Nephites with the Mulekites and he was appointed their king.  “And now all the people of Zarahemla were numbered with the Nephites, and this because the kingdom had been conferred upon none but those who were descendants of Nephi” (Mosiah 25:13).

From the Nephite account, it would appear the unification of the groups went smoothly.  But, the reality is there had to be problems.  John Welch explains.

“While the Mulekites had initially welcomed the arrival of the Nephites in Zarahemla (at least according to the Nephite version of that encounter, recorded in Omni 1:14), it is doubtful that the entire Mulekite population remained content under Nephite rule for long. Human experience says that it would have been extraordinary for an indigenous population to have relinquished control over its own city, to have forgotten all its loyalties to its own king, and to have lost its own cultural identity without some reluctance and eventual resistance. Indeed, several hints and clues in the Book of Mormon indicate that these two groups of people, though politically united for a while under the Nephite king (see Omni 1:19), did not merge into a homogeneous population. In the ensuing years, several political and religious conflicts were led by men within the land of Zarahemla who were opposed to the Nephite regime.”[2]

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[1] Insights: An Ancient Window, John Tvedtnes, Maxwell Institute.

[2] Benjamin, the Man: His Place in Nephite History, John Welch, Maxwell Institute.

Omni 1:10-14

10 Behold, I, Abinadom, am the son of Chemish.  Behold, it came to pass that I saw much war and contention between my people, the Nephites, and the Lamanites; and I, with my own sword, have taken the lives of many of the Lamanites in the defence of my brethren.

11 And behold, the record of this people is engraven upon plates which is had by the kings, according to the generations; and I know of no revelation save that which has been written, neither prophecy; wherefore, that which is sufficient is written.  And I make an end.

12 Behold, I am Amaleki, the son of Abinadom.  Behold, I will speak unto you somewhat concerning Mosiah, who was made king over the land of Zarahemla; for behold, he being warned of the Lord that he should flee out of the ^eland of Nephi, and as many as would hearken unto the voice of the Lord should also depart out of the land with him, into the wilderness—

13 And it came to pass that he did according as the Lord had commanded him.  And they departed out of the land into the wilderness, as many as would hearken unto the voice of the Lord; and they were led by many preachings and prophesyings.  And they were admonished continually by the word of God; and they were led by the power of his arm, through the wilderness until they came down into the land which is called the land of Zarahemla.

14 And they discovered a people, who were called the people of Zarahemla.  Now, there was great rejoicing among the people of Zarahemla; and also Zarahemla did rejoice exceedingly, because the Lord had sent the people of Mosiah with the plates of brass which contained the record of the Jews.

Omni 1:10-14

After we read Chemish’s comment, the plates were passed to his son, Abinadom.  During Abinadom’s life, he saw much war between the Nephites and Lamanites.  Abinadom participated in the wars. 

Wars with the Lamanites had become a regular part of Nephite history.

[W]e know that from the beginning the Lamanites were prone to attack and to wage war against the Nephites. Jacob tells us that Nephi himself had to fight to defend his people from Lamanite attack (Jacob 1:10; also 2 Nephi 5:14); aggressive wars are also reported by Jacob (Jacob 7:24), Jarom (Jarom 1:6), Abinadom (Omni 1:10), Amaleki (Omni 1:24), Zeniff (Mosiah 9, 10, 19–21), and Mormon (Words of Mormon 1:13–14)—each of whom reports regarding a different period of time over the first four hundred and sixty years or so of Book of Mormon history.[1]

We get verification again that this record is kept on the plates which had been passed down through the generations.  He is not a part of the religious leadership as he says “I know of no revelation save that which has been written.”  Had he been a religious leader, he would have known whether or not there had been revelations.

We learn again how the records were passed down.

The kings and leaders of the people, as the trustees of the heritage of culture and dominion, are the regular keepers of the record, "which is had by the kings" (Omni 1:11), handed down from father to son, with special preparation and instructions (Omni 1:1, 4, 9), along with the national treasures of which they are a part—the Liahona, seerstones, sword of Laban…[2]

Abinadom passed the plates to his son, Amaleki.  Here, we get the first named king of the Nephites (there is disagreement about whether Nephi was the first king or not).  King Mosiah₁ was warned by the Lord to flee out of the land of Nephi.  As many as would accept his words followed him into the wilderness.  Warnings from the Lord to the righteous is a common theme in the Book of Mormon. Jacob told the Nephites, “And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you” (Jacob 3:4).

As we read the accounts of wars, we see that the righteous are often spared while the wicked perish.  Hugh Nibley discusses this.

How is it possible to be so selective in times of war and confusion? It is done by the process of leading the righteous away. When the lights go out and the grandson of Amaron reports that there is "no revelation save that which has been written, neither prophecy" in his day (Omni 1:11), then the righteous man Mosiah is "warned of the Lord that he should flee out of the land of Nephi" (Omni 1:12), taking any who will go with him—it is Lehi all over again, another society of saints in the wilderness.[3]

Deliverance of the righteous is also a theme in the Book of Mormon.

What do you have here? You have the deliverance of a people by nonviolent means by a figure whose name may well be connected with this idea of the ancient Hebrew deliverer from oppression. So, Mosiah then founds a line of kings, including one named Mosiah, whose entire history is characterized by this idea of delivering people from oppression.[4]

We learn important things about the Nephite king and his responsibilities.

Mosiah is like Moses and Lehi in leading his people into the wilderness (Omni 1:12). And in leading people out of a wicked or oppressive place, all three of these prophets are like Christ.[5]

We also see the Nephite king had religious responsibilities.

I do not mean to say that Nephite kings somehow had the right to ordain simply because they held political rule. Instead, I wish to suggest that kingship, among the Nephites, was a priesthood calling.⁷ A survey of the evidence from the book of Mosiah and elsewhere in the Book of Mormon should serve to make this plausible. Indeed, at least several of the Nephite kings—Nephi (a quasi-king; see 2 Nephi 6:2), Mosiah₁ (see Omni 1:12–22), Benjamin, and Mosiah₂—were actually major prophets.[6]

Mosiah₁ took those who would follow him and they departed into the wilderness.  They were led by “the power of [the arm of the Lord].  Abinadi taught the power of the arm of the Lord.  Abinadi taught, “The Lord hath made bare his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of our God” (Mosiah 12:24).  As they traveled through the wilderness, the cam to a land called the land of Zarahemla.

When they arrived in the land of Zarahemla, they found a people. They called themselves the people of Zarahemla. (We know them as the Mulekites.)  There was much rejoicing because Moisah₁’s group brought the plates of brass along with them.

The plates of brass served as the repository of the covenant for the people in the Book of Mormon. Copies must have been made from this record since Abinadi and others had access to its teachings. The importance of the brass plates to Lehi's descendants is demonstrated by what happened to the Mulekites, who brought no records with them and gradually lost their language and their religious traditions (Omni 1:14, 17).[7]

The discovery of the Mulekites apparently was not that momentous of an event.

Strictly speaking, the Book of Mormon is the history of a group of sectaries preoccupied with their own religious affairs, who only notice the presence of other groups when such have reason to mingle with them or collide with them. Just as the desert tribes through whose territories Lehi's people moved in the Old World are mentioned only casually and indirectly, though quite unmistakably (1 Nephi 17:33), so the idea of other migrations to the New World is taken so completely for granted that the story of the Mulekites is dismissed in a few verses (Omni 1:14—17).[8]

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[1] Were the Ammonites Pacifists? Duane Boyce, Maxwell Institute.

[2] A Strange Thing in the Land: The Return of the Book of Enoch – Part I, Maxwell Institute.

[3] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute.

[4] Evidences of the Book of Mormon, Daniel C. Peterson, Maxwell Institute.

[5] “That Jesus is the Christ” – Typology, Maxwell Institute.

[6] Authority in the Book of Mosiah, Daniel C. Peterson, Maxwell Institute.

[7] Sacred History, Covenants, and the Messiah: The Religious Background of the World of Lehi, David Rolph Seeley, Maxwell Institute.

[8] "Forever Tentative…", Hugh Nibley, Maxwell Institute.