3 Nephi 3:22-26

²² And it came to pass in the seventeenth year [17 A.D.], in the latter end of the year, the proclamation of Lachoneus had gone forth throughout all the face of the land, and they had taken their horses, and their chariots, and their cattle, and all their flocks, and their herds, and their grain, and all their substance, and did march forth by thousands and by tens of thousands, until they had all gone forth to the place which had been appointed that they should gather themselves together, to defend themselves against their enemies.  ²³ And the land which was appointed was the land of Zarahemla, and the land which was between the land Zarahemla and the land Bountiful, yea, to the line which was between the land Bountiful and the land Desolation.

²⁴ And there were a great many thousand people who were called Nephites, who did gather themselves together in this land.  Now Lachoneus did cause that they should gather themselves together in the land southward, because of the great curse which was upon the land northward.  ²⁵ And they did fortify themselves against their enemies; and they did dwell in one land, and in one body, and they did fear the words which had been spoken by Lachoneus, insomuch that they did repent of all their sins; and they did put up their prayers unto the Lord their God, that he would deliver them in the time that their enemies should come down against them to battle.

²⁶ And they were exceedingly sorrowful because of their enemies.  And Gidgiddoni did cause that they should make weapons of war of every kind, and they should be strong with armor, and with shields, and with bucklers, after the manner of his instruction.

3 Nephi 3:22 – 26 (Emphasis mine)

When Lachoenus’s proclamation had gone forth, the people began to move to the land of Zarahemla.  They took their horses, chariots, cattle, flocks, herds, grain, and all their substance.  Tens of thousands departed their homes and went to the place of safety.

In Book of Mormon times, an agrarian life was crucial to a satisfactory society. When grain was insufficient, famine prevailed (see Alma 3:2; 4:2; Helaman 11:5-6; 3 Nephi 4:3, 6). Most people farmed. Yet nothing in the book suggests that the people prepared or cultivated the land using anything other than their own hands. Although "flocks and herds" were kept, it seems that they were used mainly for food (see, for example, 3 Nephi 3:22; 4:4).[1]

Among the things mentioned were horses.  Robert Bennett discusses the issue of horses.

Horses were known to some Nephites and Lamanites from about 600 B.C. to the time of the Savior. They were found in the "land of first inheritance" during the time of Nephi, son of Lehi (see 1 Nephi 18:25), and in the land of Nephi during the days of Enos (see Enos 1:21). They were also utilized by at least some of the Lamanite elite during the days of King Lamoni in the same general region during the first century B.C. (see Alma 18:9—12). The text does not mention horses in the land of Nephi after that time. The only other region associated with horses was the general land of Zarahemla at the time of the war with the Gadianton robbers, just prior to the birth of Jesus Christ (see 3 Nephi 3:22; 4:4; 6:1). There is no indication in the text that horses were indigenous to that region. The Savior's reference to horses in 3 Nephi 21:14 is a prophecy of the latter days and need not be interpreted as referring to Nephite horses. In the Book of Mormon, horses are never mentioned after the time of Christ.

In short, the Book of Mormon claims only that horses were known to some New World peoples before the time of Christ in certain limited regions of the New World. Thus we need not conclude from the text that horses were universally known in the Americas throughout pre-Columbian history. Moreover, the Book of Mormon never says that horses were ridden or used in battle, although some passages suggest that at times they may have been used by the elite as a draft animal (see, for example, Alma 18:9; 3 Nephi 3:22).[2]

When gathered, we read the people filled the land of Zarahemla as well as the land between the land of Zarahemla and the land Bountiful.  They avoided the land northward, “because of the great curse which was upon” that land. 

This land is the land of the Jaredites, discovered by the people of Limhi (see Mosiah 8:7-11).  In Alma, Mosiah₂’s son, Aaron was preaching to the Lamanites near this area.  Mormon describes the land:

And it bordered upon the land which they called Desolation, it being so far northward that it came into the land which had been peopled and been destroyed, of whose bones we have spoken, which was discovered by the people of Zarahemla, it being the place of their first landing.

And they came from there up into the south wilderness.  Thus the land on the northward was called Desolation, and the land on the southward was called Bountiful, it being the wilderness which is filled with all manner of wild animals of every kind, a part of which had come from the land northward for food.

Alma 22:30 - 31

The people who gathered were moved by the preaching of Lachoneus.  The repented of their sins and prayed to the Lord for deliverance should war come.

Gidgiddoni used this time to have the people make weapons of war.

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[1] The New World Promised Lands Economic Base, Insights Volume - 23, Issue – 5, Provo, Utah: Maxwell Institute, accessed October 17, 2012.

[2] Horses in the Book of Mormon, Robert R. Bennett, Provo, Utah: Maxwell Institute, accessed October 17, 2012

3 Nephi 3:15-21

¹⁵ Yea, [Lachoneus] said unto them: As the Lord liveth, except ye repent of all your iniquities, and cry unto the Lord, ye will in no wise be delivered out of the hands of those Gadianton robbers. ¹⁶ And so great and marvelous were the words and prophecies of Lachoneus that they did cause fear to come upon all the people; and they did exert themselves in their might to do according to the words of Lachoneus.

¹⁷ And it came to pass that Lachoneus did appoint chief captains over all the armies of the Nephites, to command them at the time that the robbers should come down out of the wilderness against them. ¹⁸ Now the chiefest among all the chief captains and the great commander of all the armies of the Nephites was appointed, and his name was Gidgiddoni.

3 Nephi 3:15 – 18 (Emphasis mine)

Lachoneus preached to the people, calling on them to repent and “cry unto the Lord.”  Failure to do this means they will not be delivered from the Gadianton Robbers.  The people took his words to heart and they did what Lachoneus told them the Lord required of them.

Lachoneus also appointed chief captains over the armies.  He also appointed Gidgiddoni as the commander of all the armies.

John Welch discusses this process.

Since the Nephites had no standing army (see Alma 3:1; 44:23), they probably had a chief captain only during times of severe hostilities. Apparently, they had no chief captain when the leader of the Gadianton robbers made threats against Lachoneus and the Nephites because Lachoneus, as chief judge, had to appoint "chief captains over all the armies of the Nephites, to command them at the time that the robbers should come down out of the wilderness against them" (3 Nephi 3:17)…

At first, the chief captain was appointed "by the chief judges and the voice of the people" (Alma 46:34). The position of chief captain, therefore, carried a certain democratic mantle with it, authorizing the chief captain to take "all the command, and the government of [Nephite] wars" (Alma 43:17). (A century later, Lachoneus seems to have acted alone in appointing Gidgiddoni chief captain — either the practice had changed by that time, or he acted expediently in urgent circumstances, or perhaps the record simply omits details about Gidgiddoni s appointment. See 3 Nephi 3:17-19.)[1]

¹⁹ Now it was the custom among all the Nephites to appoint for their chief captains, (save it were in their times of wickedness) some one that had the spirit of revelation and also prophecy; therefore, this Gidgiddoni was a great prophet among them, as also was the chief judge.

²⁰ Now the people said unto Gidgiddoni: Pray unto the Lord, and let us go up upon the mountains and into the wilderness, that we may fall upon the robbers and destroy them in their own lands. ²¹ But Gidgiddoni saith unto them: The Lord forbid; for if we should go up against them the Lord would deliver us into their hands; therefore we will prepare ourselves in the center of our lands, and we will gather all our armies together, and we will not go against them, but we will wait till they shall come against us; therefore as the Lord liveth, if we do this he will deliver them into our hands.

3 Nephi 3:19 – 21 (Emphasis mine)

Gigiddoni was a man of God.  During time of Nephite righteousness, Mormon tells us “it was the custom among all the Nephites to appoint for their chief captains, (save it were in their times of wickedness) some one that had the spirit of revelation and also prophecy; therefore, this Gidgiddoni was a great prophet among them”  (v. 19)

The people asked Gidgidoni to ask the Lord to let them to and destroy the Robbers in their own land.  It was not unusual for the chief judge to inquire of the Lord or ask the prophet for guidance.  We see this in at least two occasions.

Therefore, he that had been appointed chief captain over the armies of the Nephites, (and his name was Zoram, and he had two sons, Lehi and Aha)—now Zoram and his two sons, knowing that Alma was high priest over the church, and having heard that he had the spirit of prophecy, therefore they went unto him and desired of him to know whither the Lord would that they should go into the wilderness in search of their brethren, who had been taken captive by the Lamanites.

And it came to pass that Alma inquired of the Lord concerning the matter.  And Alma returned and said unto them: Behold, the Lamanites will cross the river Sidon in the south wilderness, away up beyond the borders of the land of Manti.  And behold there shall ye meet them, on the east of the river Sidon, and there the Lord will deliver unto thee thy brethren who have been taken captive by the Lamanites.

And it came to pass that Zoram and his sons crossed over the river Sidon, with their armies, and marched away beyond the borders of Manti into the south wilderness, which was on the east side of the river Sidon.

And they came upon the armies of the Lamanites, and the Lamanites were scattered and driven into the wilderness; and they took their brethren who had been taken captive by the Lamanites, and there was not one soul of them had been lost that were taken captive.  And they were brought by their brethren to possess their own lands.

Alma 16:5 - 8

But it came to pass, as soon as they had departed into the wilderness Moroni sent spies into the wilderness to watch their camp; and Moroni, also, knowing of the prophecies of Alma, sent certain men unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites.

And it came to pass that the word of the Lord came unto Alma, and Alma informed the messengers of Moroni, that the armies of the Lamanites were marching round about in the wilderness, that they might come over into the land of Manti, that they might commence an attack upon the weaker part of the people.  And those messengers went and delivered the message unto Moroni.

Alma 43:23 - 24

He refused the request.  He warned the people that if they went on the offensive in such a manner, “the Lord would deliver us into their hands” (v. 21).   Instead he told them, “we will prepare ourselves in the center of our lands, and we will gather all our armies together, and we will not go against them, but we will wait till they shall come against us; therefore as the Lord liveth, if we do this he will deliver them into our hands” (v. 21).

The Lord has made his rules of warfare clear.

Now the Nephites were taught to defend themselves against their enemies, even to the shedding of blood if it were necessary; yea, and they were also taught never to give an offense, yea, and never to raise the sword except it were against an enemy, except it were to preserve their lives.

And this was their faith, that by so doing God would prosper them in the land, or in other words, if they were faithful in keeping the commandments of God that he would prosper them in the land; yea, warn them to flee, or to prepare for war, according to their danger;

And also, that God would make it known unto them whither they should go to defend themselves against their enemies, and by so doing, the Lord would deliver them; and this was the faith of Moroni, and his heart did glory in it; not in the shedding of blood but in doing good, in preserving his people, yea, in keeping the commandments of God, yea, and resisting iniquity.

Alma 48:14 - 16

And they were doing that which they felt was the duty which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: Inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies.

And again, the Lord has said that: Ye shall defend your families even unto bloodshed.  Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion.

Alma 43:46 - 47

A. Brent Merrill explains:

Even in situations where the Nephites may have faced an enemy of more equal numbers, they were counseled not to strike first. An opportunity of this type arose in about A.D. 17 when the Nephites considered initiating a preventive war against the Gadianton robbers, but the chief captain and "great commander of all the armies of the Nephites" directed his people not to attack (3 Nephi 3:17-21). When the Nephites violated this principle, they usually suffered defeat (see Mormon 4:4).[2]

Daniel C. Peterson writes:

In rejecting the calls of his people for a preemptive strike against the guerrillas' mountain bases, Gidgiddoni was in harmony with the rules of war revealed by the Lord to his prophets in both ancient and modern times (see D&C 98:23-48, especially verses 32-33). God, he declared, would not uphold the Nephites if they violated those rules. However, Gidgiddoni also showed that he had learned from earlier disastrous attempts to dislodge the Gadiantons from their wilderness redoubts. The war was now to be fought on Nephite terms, and not on terms dictated by their enemies.[3]

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[1] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed October 15, 2012

[2] Nephite Captains and Armies, A. Brent Merrill, Provo, Utah: Maxwell Institute, accessed October 15, 2012.

[3] The Gadianton Robbers as Guerrilla Warriors, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed October 15, 2012.

3 Nephi 3:12-14

¹² Now behold, this Lachoneus, the governor, was a just man, and could not be frightened by the demands and the threatenings of a robber; therefore he did not hearken to the epistle of Giddianhi, the governor of the robbers, but he did cause that his people should cry unto the Lord for strength against the time that the robbers should come down against them.

¹³ Yea, he sent a proclamation among all the people, that they should gather together their women, and their children, their flocks and their herds, and all their substance, save it were their land, unto one place. ¹⁴ And he caused that fortifications should be built round about them, and the strength thereof should be exceedingly great.  And he caused that armies, both of the Nephites and of the Lamanites, or of all them who were numbered among the Nephites, should be placed as guards round about to watch them, and to guard them from the robbers day and night.

3 Nephi 3:12 – 14 (Emphasis mine)

Governor Lachoneus was neither frightened nor intimidated by the demands of Giddianhi.  Like General Moroni₁,’s refusal to give into Ammoron’s demands, he refused to give in to the demands of the enemy.

Behold, Ammoron, I have written unto you somewhat concerning this war which ye have waged against my people, or rather which thy brother hath waged against them, and which ye are still determined to carry on after his death.

Behold, I would tell you somewhat concerning the justice of God, and the sword of his almighty wrath, which doth hang over you except ye repent and withdraw your armies into your own lands, or the land of your possessions, which is the land of Nephi.

Yea, I would tell you these things if ye were capable of hearkening unto them; yea, I would tell you concerning that awful hell that awaits to receive such murderers as thou and thy brother have been, except ye repent and withdraw your murderous purposes, and return with your armies to your own lands.

But as ye have once rejected these things, and have fought against the people of the Lord, even so I may expect you will do it again.

And now behold, we are prepared to receive you; yea, and except you withdraw your purposes, behold, ye will pull down the wrath of that God whom you have rejected upon you, even to your utter destruction.

But, as the Lord liveth, our armies shall come upon you except ye withdraw, and ye shall soon be visited with death, for we will retain our cities and our lands; yea, and we will maintain our religion and the cause of our God.

But behold, it supposeth me that I talk to you concerning these things in vain; or it supposeth me that thou art a child of hell; therefore I will close my epistle by telling you that I will not exchange prisoners, save it be on conditions that ye will deliver up a man and his wife and his children, for one prisoner; if this be the case that ye will do it, I will exchange.

Alma 54:5 - 11

Lachoneus had his people pray to the Lord to be strengthened in their battle against the Robbers, should that day come.  Daniel Peterson explains his actions.  “Lachoneus by his preparations perhaps intended to deprive the Gadianton movement of even the pretence of widespread popular support, to expose its claims of legitimacy as false in full view of the public. Certainly he intended to deny them the means of subsistence in Nephite lands. Further, he erected large and elaborate fortifications and reorganized the leadership of the Nephite armies (see 3 Nephi 3:13-17, 22-25).”[1]

He sent a proclamation that the people should gather in one place.  He had fortifications built around them as a protection against the invading Robbers.  The armies were placed on guard, both day and night, watching for a possible attack.

Relocation of the people for protection was common throughout Nephite history.  John Welch writes:

Another power of the Nephite commander-in-chief seems to have been the power to relocate the entire population and mobilize their property in the war effort. Several times in Nephite history, the people moved (voluntarily or involuntarily) to avert war or to strengthen their defensive position. For such purposes, Nephi moved his fledgling colony from the Land of First Inheritance to the Land of Nephi; and Mosiah, the father of Benjamin, moved his people from Nephi to Zarahemla after a time of "much war and contention" (Omni 1:10-13). Most notably, Lachoneus ordered all Nephites to relocate with their property near the city of Bountiful (see 3 Nephi 3:13, 22-23), and Mormon directed a mass migration of his people in a final effort to regroup and prepare for battle (see Mormon 6:2-5).[2]

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[1] The Gadianton Robbers as Guerrilla Warriors, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed October 13, 2012.

[2] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed October 13, 2012.

3 Nephi 3:9-11

⁹ And behold, I am Giddianhi; and I am the governor of this the secret society of Gadianton; which society and the works thereof I know to be good; and they are of ancient date and they have been handed down unto us. ¹⁰ And I write this epistle unto you, Lachoneus, and I hope that ye will deliver up your lands and your possessions, without the shedding of blood, that this my people may recover their rights and government, who have dissented away from you because of your wickedness in retaining from them their rights of government, and except ye do this, I will avenge their wrongs.  I am Giddianhi.

¹¹ And now it came to pass when Lachoneus received this epistle he was exceedingly astonished, because of the boldness of Giddianhi demanding the possession of the land of the Nephites, and also of threatening the people and avenging the wrongs of those that had received no wrong, save it were they had wronged themselves by dissenting away unto those wicked and abominable robbers.

3 Nephi 3:9 – 11 (Emphasis mine)

Giddianhi closes his epistle by identifying his authority.  He is the governor of the Gadianton Robbers.  He goes on to tell us that that their works are goo.  It is reminiscent of Korihor’s confession to Alma₂ and Amulek about the source of his teachings. 

“But behold, the devil hath deceived me; for he appeared unto me in the form of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God.  And he said unto me: There is no God; yea, and he taught me that which I should say.  And I have taught his words; and I taught them because they were pleasing unto the carnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great curse upon me.”

Alma 30:53

He proclaims that his organization is of “ancient date and they have been handed down unto us” (v. 9).  In Helaman, Mormon writes about this ancient source.

Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit—

Yea, that same being who did plot with Cain, that if he would murder his brother Abel it should not be known unto the world.  And he did plot with Cain and his followers from that time forth.

And also it is that same being who put it into the hearts of the people to build a tower sufficiently high that they might get to heaven.  And it was that same being who led on the people who came from that tower into this land; who spread the works of darkness and abominations over all the face of the land, until he dragged the people down to an entire destruction, and to an everlasting hell.

Yea, it is that same being who put it into the heart of Gadianton to still carry on the work of darkness, and of secret murder; and he has brought it forth from the beginning of man even down to this time.

And behold, it is he who is the author of all sin.  And behold, he doth carry on his works of darkness and secret murder, and doth hand down their plots, and their oaths, and their covenants, and their plans of awful wickedness, from generation to generation according as he can get hold upon the hearts of the children of men.

Helaman 6:26 - 30

Mormon tells us the devil plotted with Cain.  We read in the Pearl of Great Price:

And Satan said unto Cain: Swear unto me by thy throat, and if thou tell it thou shalt die; and swear thy brethren by their heads, and by the living God, that they tell it not; for if they tell it, they shall surely die; and this that thy father may not know it; and this day I will deliver thy brother Abel into thine hands.

For Lamech having entered into a covenant with Satan, after the manner of Cain, wherein he became Master Mahan, master of that great secret which was administered unto Cain by Satan; and Irad, the son of Enoch, having known their secret, began to reveal it unto the sons of Adam;

Wherefore Lamech, being angry, slew him, not like unto Cain, his brother Abel, for the sake of getting gain, but he slew him for the oath's sake.

For, from the days of Cain, there was a secret combination, and their works were in the dark, and they knew every man his brother.

Wherefore the Lord cursed Lamech, and his house, and all them that had covenanted with Satan; for they kept not the commandments of God, and it displeased God, and he ministered not unto them, and their works were abominations, and began to spread among all the sons of men.  And it was among the sons of men.

Moses 5:29, 49 - 52

A number of scholars have addressed Giddianhi’s claim of being an ancient organization.

John L. Sorenson writes:

Millennia later, among the Nephites, Giddianhi, "the governor of . . . the secret society of Gadianton [a Jaredite name]," brags in a letter to Nephite chief judge Lachoneus about his organization, "which society and the works thereof I know to be good; and they are of ancient date and they have been handed down unto us" (3 Nephi 3:9). There is virtually a one hundred–percent chance that he refers to an ultimate Jaredite origin for his organization and its symbols.[1] 

Monte Nyman writes about ancient records.

The daughter of Jared referred to "the record which our fathers brought across the great deep[.] Behold, is there not an account concerning them of old, that they by their secret plans did obtain kingdoms and great glory?" (Ether 8:9). This record does not seem to be the same as the 24 plates of gold translated into what Moroni called the book of Ether (see Ether 1:2), although the first part of Ether does speak of the creation and the time from Adam to the great tower (Ether 1:3). There is no mention that this record would be preserved for the last days, but it was durable enough to be available in the fifth generation of the Jaredites. Since the Jaredites kept records on metallic plates, it is possible that the record that the daughter of Jared spoke of is still in existence and will come forth and be translated at some future day. It is even possible that Giddianhi, the leader of the Gadianton robbers, had in mind some version of that record when he said that his secret society had information "of ancient date" that had been "handed down unto us" (3 Nephi 3:9).[2]

Hugh Nibley writes:

A letter from the leader of the society to the governor of the Nephite land gives remarkable insight into their psychology. The chief who signs himself the governor of the Society (3 Nephi 3:9) begins by expressing warm admiration for the Nephite governor's firmness "in maintaining that which ye suppose to be your right and liberty" (3 Nephi 3:2), showing himself to be a fair-minded and sporting type. In the next verse he is very patronizing—every inch the "big-shot." "And it seemeth a pity unto me, most noble Lachoneus, that ye should be so foolish and vain as to suppose that ye can stand against so many brave men who are at my command" (3 Nephi 3:3). So, big hearted as he is, the chief proposes a deal, but not until he has first given a little sermon which burns with righteous indignation for the wrongs he and his people have suffered (3 Nephi 3:4). The deal is that Lachoneus, for whose genuine talent and courage the chief again expresses his sincere admiration, is to be taken into the Society, and in return for bringing with him all the property over which his authority extends, he is to be received on a 50-50 basis—"not our slaves, but our brethren and partners of all our substance" (3 Nephi 3:6—7). It was all very high-minded and idealistic. The chief was speaking only in the name of virtue; he was simply giving the other side a break, "feeling for your welfare," as he so nicely put it (3 Nephi 3:5). If the deal was refused, it would be curtains ["mob talk"]; "ye shall become extinct" (3 Nephi 3:8). All he is asking for, Giddianhi concludes, is "that this my people may recover their rights and government, who have dissented away from you because of your wickedness in retaining from them their rights of government" (3 Nephi 3:10; italics added). And let no one suppose that his followers did not sincerely believe that they were the righteous and offended ones, and their opponents just too wicked to live with.[3]

Giddianhi expresses hope that Nephite lands and possessions will be given to them without the shedding of blood.  He claims that they are simply attempting to reclaim the rights and the government. 

Were Mulekites a part of this band?  John Tvedtnes discusses this question.

If the Mulekites carried on elements of Jaredite culture, the "secret combinations" of Jaredite times may have been preserved in the Gadianton band of the first century B.C. Indeed, the name Gadianton, as well as the name Kishkumen (the first-named member of the band) are Jaredite in form.⁶ Another Jaredite-like name is that of Giddianhi, a leader of the Gadianton band ca. A.D. 16. He wrote that he was ready to command his troops to "go down upon the Nephites and destroy them" (3 Nephi 3:3). His words may indicate that the band was not comprised of Nephites. In his epistle to the Nephite governor Lachoneus, Giddianhi demanded the surrender of the government "that this my people may recover their rights and government" (3 Nephi 3:10). These words reflect the same claim made by the king-men several decades earlier. We are tempted to suggest that the king-men and the Gadianton robbers were, in whole or in part, the same group and that they were Mulekites seeking to recover a lost kingship.[4]

Hugh Nibley also examines his claim. 

Giddianhi, the robber leader, insists that his followers are the good guys who are only trying to protect their sacred rights and property against the bad guys, "because of the many wrongs which ye have done unto them" (3 Nephi 3:4). He is the chief of the large and powerful "secret society of Gadianton; which society and the works thereof I know to be good; and they are of ancient date and they have been handed down unto us" (3 Nephi 3:9). The chief is merely trying to "recover their rights and government," lost to them "because of your wickedness in retaining from them their rights" (3 Nephi 3:10). It is the rigid tribal morality of the Mafia.[5]

It is not a surprise to tell you Lachoneus was quite astonished “because of the boldness of Giddianhi” and his demands. 

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[1] The Book of Mormon as a Mesoamerican Record, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed October 11, 2012.

[2] Other Ancient American Records Yet to Come Forth, Monte S. Nyman, Provo, Utah: Maxwell Institute, accessed October 11, 2012.

[3] The Way of the Wicked, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed October 11, 2012.

[4] Book of Mormon Tribal Affiliation and Military Castes, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed October 11, 2012.

[5] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed October 11, 2012.

3 Nephi 3:6-8

Giddianhi, the leader of the Gadianton Robbers has sent the Nephites an epistle.  He continues…

⁶ Therefore I write unto you, desiring that ye would yield up unto this my people, your cities, your lands, and your possessions, rather than that they should visit you with the sword and that destruction should come upon you. ⁷ Or in other words, yield yourselves up unto us, and unite with us and become acquainted with our secret works, and become our brethren that ye may be like unto us—not our slaves, but our brethren and partners of all our substance.

⁸ And behold, I swear unto you, if ye will do this, with an oath, ye shall not be destroyed; but if ye will not do this, I swear unto you with an oath, that on the morrow month I will command that my armies shall come down against you, and they shall not stay their hand and shall spare not, but shall slay you, and shall let fall the sword upon you even until ye shall become extinct.

3 Nephi 3:6 – 8 (Emphasis mine)

He lists his demands.  Surrender the cities, their lands, and their possessions to the Robbers.  If they don’t, they will take all these things and destroy the Nephites.

John Welch clarifies this situation.

Among Book of Mormon peoples, military commanders typically corresponded with each other before launching any attacks. Even where hatred ran deep, and even when there was no chance that the proposed terms would be accepted, the parties asked for capitulation or extended terms of surrender before going to battle. Thus, the blood­thirsty Giddianhi gave Lachoneus a choice between yielding up his cities, lands, and possessions to unite as partners with Giddianhi s people, or else be destroyed (see 3 Nephi 3:6-8).[1] 

Instead of being destroyed, become one of us, Giddianhi writes.  “[U]nite with us and become acquainted with our secret works, and become our brethren that ye may be like unto us—not our slaves, but our brethren and partners of all our substance” (v. 7). 

And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant.

And thus they might murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God.

And whosoever of those who belonged to their band should reveal unto the world of their wickedness and their abominations, should be tried, not according to the laws of their country, but according to the laws of their wickedness, which had been given by Gadianton and Kishkumen.

Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the world, lest they should be a means of bringing down the people unto destruction.

Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit—

Helaman 6:22 - 26

If they agree to make an oath, and become a part of the Robbers, they will be spared.  But, Giddianhi warns Lachoneus, if they don’t,  “I will command that my armies shall come down against you, and they shall not stay their hand and shall spare not, but shall slay you, and shall let fall the sword upon you even until ye shall become extinct” (v. 8).

In Ether, we see an example of what the oaths entailed.

And it came to pass that Akish gathered in unto the house of Jared all his kinsfolk, and said unto them: Will ye swear unto me that ye will be faithful unto me in the thing which I shall desire of you?

And it came to pass that they all sware unto him, by the God of heaven, and also by the heavens, and also by the earth, and by their heads, that whoso should vary from the assistance which Akish desired should lose his head; and whoso should divulge whatsoever thing Akish made known unto them, the same should lose his life.

Ether 8:13 - 14

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[1] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed October 8, 2012.

3 Nephi 2:16-19; 3:1-5

¹⁷ And it came to pass in the commencement of the fourteenth year, the war between the robbers and the people of Nephi did continue and did become exceedingly sore; nevertheless, the people of Nephi did gain some advantage of the robbers, insomuch that they did drive them back out of their lands into the mountains and into their secret places. ¹⁸ And thus ended the fourteenth year.  And in the fifteenth year [15 A.D.] they did come forth against the people of Nephi; and because of the wickedness of the people of Nephi, and their many contentions and dissensions, the Gadianton robbers did gain many advantages over them.

¹⁹ And thus ended the fifteenth year, and thus were the people in a state of many afflictions; and the sword of destruction did hang over them, insomuch that they were about to be smitten down by it, and this because of their iniquity.

3 Nephi 2:17 – 19 (Emphasis mine)

The war continues.  The Nephites gained some ground and drove the Robbers into the mountains.

The next year, the Robbers gained ground because of the contentions and dissensions.  Lynn Wardle expands on this scripture:

Frequently, the Book of Mormon notes that dissension directly led to war. Often it was the dissenters from the Nephites who "stirred up to anger" the Lamanites against the Nephites and caused them to "[commence] a war with their brethren." (Helaman 4:4; 11:24; see also Alma 46–47). The Gadianton robbers existed because of, and their success depended upon, "dissenters that went forth unto them" (Helaman 11:25; 3 Nephi 2:18; 7:12). It is no wonder that Mormon declared that contention among the Nephites was "a cause of all their destruction" during the great series of wars described in Alma (Alma 51:16).

The dissent terms are often used in conjunction with other terms that suggest the meaning of dissent. The word with which dissent is combined most frequently is contention (see, e.g., Jarom 1:13; Words of Mormon 1:16; Alma 51:16; Helaman 3:1, 3, 14, 17; and 3 Nephi 2:18). It is also combined with iniquity or wickedness (Alma 53:9; 60:32; 62:40; and 3 Nephi 2:18).[1]

By the end of the year, things are not going well.  They are facing dissension, contentions, and afflictions.  The “sword of justice” is hanging over their heads.  Prophets had warned the Nephites through the years.  For example, General Moroni₁ wrote to the government:

Behold it is time, yea, the time is now at hand, that except ye do bestir yourselves in the defence of your country and your little ones, the sword of justice doth hang over you; yea, and it shall fall upon you and visit you even to your utter destruction.

Alma 60:29

Samuel the Lamanite warned the people:

And he said unto them: Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart; and behold he hath put it into my heart to say unto this people that the sword of justice hangeth over this people; and four hundred years pass not away save the sword of justice falleth upon this people.

Helaman 13:5

Chapter 3

Giddianhi, the Gadianton leader, demands that Lachoneus and the Nephites surrender themselves and their lands—Lachoneus appoints Gidgiddoni as chief captain of the armies—The Nephites assemble in Zarahemla and Bountiful to defend themselves. About A.D. 16–18

¹ AND now it came to pass that in the sixteenth year [16 A.D.] from the coming of Christ, Lachoneus, the governor of the land, received an epistle from the leader and the governor of this band of robbers; and these were the words which were written, saying:

3 Nephi 3:1 (Emphasis mine)

We are about to read an epistle from the leader of the Gadianton Robbers to the Nephite governor.  The epistle we are about to read shows a man who represents the height of arrogance, pride, and hubris.

Hugh Nibley gives us insight to the thinking of Giddianhi, the leader of the Gadianton Robbers.

A letter from the leader of the society to the governor of the Nephite land gives remarkable insight into their psychology. The chief who signs himself the governor of the Society (3 Nephi 3:9) begins by expressing warm admiration for the Nephite governor's firmness "in maintaining that which ye suppose to be your right and liberty" (3 Nephi 3:2), showing himself to be a fair-minded and sporting type. In the next verse he is very patronizing—every inch the "big-shot."[2]

² Lachoneus, most noble and chief governor of the land, behold, I write this epistle unto you, and do give unto you exceedingly great praise because of your firmness, and also the firmness of your people, in maintaining that which ye suppose to be your right and liberty; yea, ye do stand well, as if ye were supported by the hand of a god, in the defence of your liberty, and your property, and your country, or that which ye do call so. ³ And it seemeth a pity unto me, most noble Lachoneus, that ye should be so foolish and vain as to suppose that ye can stand against so many brave men who are at my command, who do now at this time stand in their arms, and do await with great anxiety for the word—Go down upon the Nephites and destroy them.

⁴ And I, knowing of their unconquerable spirit, having proved them in the field of battle, and knowing of their everlasting hatred towards you because of the many wrongs which ye have done unto them, therefore if they should come down against you they would visit you with utter destruction. ⁵ Therefore I have written this epistle, sealing it with mine own hand, feeling for your welfare, because of your firmness in that which ye believe to be right, and your noble spirit in the field of battle.

3 Nephi 3:2 – 5 (Emphasis mine)

Giddianhi beings by praising the Nephites “because of your firmness, and also the firmness of your people, in maintaining that which ye suppose to be your right and liberty; yea, ye do stand well, as if ye were supported by the hand of a god, in the defence of your liberty, and your property, and your country, or that which ye do call so” (v. 2).  Yet, while praising them, he mocks them at the same time by using words like “that which ye suppose to be your right” or “ye do stand well, as if ye were supported by the hand of a god, in the defence of your liberty, and your property, and your country, or that which ye do call so” (emphasis mine). 

He expresses false pity for the Nephites.  They are “foolish” thinking they can stand against the Robbers, as they are so powerful.  They will destroy the Nephites.” 

His army has an “unconquerable spirit” and their hatred is based on “the many wrongs which ye have done unto them.”  They will visit the Nephites with “utter destruction.” 

John L. Sorenson expands upon the situation:

By early in the first century AD, shortly before the crucifixion of the Savior, the troublemakers were still waving the old flag of ethnic hatred when it was useful to them. For example, dissenter and robber chief Giddianhi recited the old litany against the Nephites—"knowing of their [the Lamanites'] everlasting hatred towards you because of the many wrongs which ye have done unto them" (3 Nephi 3:4). But the countermotive is revealed in the invitation to the Nephite rulers to "unite with us and become acquainted with our secret works, and become our brethren that ye may be like unto us—not our slaves, but our brethren and partners of all our substance" (3 Nephi 3:7).⁵ They faced the paradox that extermination of the Nephites would rob them of subjects who could be a source of the wealth that taxation or tribute payments would bring them in perpetuity.[3]

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[1] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, accessed October 6, 2012.

[2] The Way of the Wicked, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed October 6, 2012.

[3] Last-Ditch Warfare in Ancient Mesoamerica Recalls the Book of Mormon, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed October 6, 2012.

3 Nephi 2:7-16

⁷ And nine years had passed away from the time when the sign was given, which was spoken of by the prophets, that Christ should come into the world.  ⁸ Now the Nephites began to reckon their time from this period when the sign was given, or from the coming of Christ; therefore, nine years had passed away.

⁹ And Nephi, who was the father of Nephi, who had the charge of the records, did not return to the land of Zarahemla, and could nowhere be found in all the land.

   3 Nephi 2:7 – 9 (Emphasis mine)

We read that the Nephites changed how they reckoned time.  They began to reckon their time from the time of Christ’s birth.  We are now nine years from the time of that event.

Nephi₃ was given charge or the records.  Nephi₂ leaves and “could nowhere be found in all the land” (v. 9).

And Nephi, the son of Helaman, had departed out of the land of Zarahemla, giving charge unto his son Nephi, who was his eldest son, concerning the plates of brass, and all the records which had been kept, and all those things which had been kept sacred from the departure of Lehi out of Jerusalem.

Then he departed out of the land, and whither he went, no man knoweth; and his son Nephi did keep the records in his stead, yea, the record of this people.

3 Nephi 1:2 - 3

¹⁰ And it came to pass that the people did still remain in wickedness, notwithstanding the much preaching and prophesying which was sent among them; and thus passed away the tenth year also; and the eleventh year also passed away in iniquity.  ¹¹ And it came to pass in the thirteenth year [13 A.D.] there began to be wars and contentions throughout all the land; for the Gadianton robbers had become so numerous, and did slay so many of the people, and did lay waste so many cities, and did spread so much death and carnage throughout the land, that it became expedient that all the people, both the Nephites and the Lamanites, should take up arms against them.

¹² Therefore, all the Lamanites who had become converted unto the Lord did unite with their brethren, the Nephites, and were compelled, for the safety of their lives and their women and their children, to take up arms against those Gadianton robbers, yea, and also to maintain their rights, and the privileges of their church and of their worship, and their freedom and their liberty.

3 Nephi 2:10 – 12 (Emphasis mine)

The gospel was being preached to the people.  They refused to accept the word preached to them and remained in their wickedness.

For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked.

Alma 34:35

There began to be contentions and wars throughout the land.  The Gadianton robbers gained in strength and numbers.  They killed many and laid waste to cities.  Because of the death and carnage, the righteous Lamanites and Nephites took up arms against the Robbers.

¹³ And it came to pass that before this thirteenth year had passed away the Nephites were threatened with utter destruction because of this war, which had become exceedingly sore.  ¹⁴ And it came to pass that those Lamanites who had united with the Nephites were numbered among the Nephites;

¹⁵ And their curse was taken from them, and their skin became white like unto the Nephites; ¹⁶ And their young men and their daughters became exceedingly fair, and they were numbered among the Nephites, and were called Nephites.  And thus ended the thirteenth year.

3 Nephi 2:13 – 16 (Emphasis mine)

As time passed, the war and destruction became “exceedingly sore.”  The Lamanites who had united with the Nephites in the war became numbered among the Nephites.

At this time, the Lamanites’ curse was taken from them.  “And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity.  For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them” (2 Nephi 5:21).  “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).

When the Lamanites repented the curse was lifted.  “And they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them” (Alma 23:18).  “And then shall they rejoice; for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a pure and a delightsome people” (2 Nephi 30:6).

John Tvedtnes writes:

Only in one instance in the entire Nephite record did Nephite prophets report any change in the darkness of the skin of the Lamanites (3 Nephi 2:12—16), but this, significantly, was after these Lamanites had been converted and had united with the Nephites. Whether this change occurred through intermarriage or by some other process, the Nephites apparently considered it unique and unprecedented. Within the context of Nephite society and culture, this exceptional event would no doubt have been viewed as a sign from God that such distinctions as skin color were irrelevant for those numbered with Christ. After this, there are no further references to Lamanite skins becoming dark, nor any indication that skin color was a significant factor in Nephite belief or society.[1]

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[1] The Charge of 'Racism' in the Book of Mormon, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed October 4, 2012.

3 Nephi 2:1-6

Chapter 2

Wickedness and abominations increase among the people—The Nephites and Lamanites unite to defend themselves against the Gadianton robbers—Converted Lamanites become white and are called Nephites. About A.D. 5–16

¹ AND it came to pass that thus passed away the ninety and fifth year [5 A.D.]  also, and the people began to forget those signs and wonders which they had heard, and began to be less and less astonished at a sign or a wonder from heaven, insomuch that they began to be hard in their hearts, and blind in their minds, and began to disbelieve all which they had heard and seen—² Imagining up some vain thing in their hearts, that it was wrought by men and by the power of the devil, to lead away and deceive the hearts of the people; and thus did Satan get possession of the hearts of the people again, insomuch that he did blind their eyes and lead them away to believe that the doctrine of Christ was a foolish and a vain thing.

3 Nephi 2:1 – 2 (Emphasis mine)

About five years have passed since the first signs of Christ’s birth were given.  As time has passed, the people are forgetting the signs and wonders they head.  They hardened their hearts and began to disbelieve the signs they had seen and heard.

The devil, working his evil, convinced people that these signs were brought about by man using the power of the devil.

Noel Reynolds comments:

One sentence from Moses seems to have spawned a whole family of formulaic references in the Book of Mormon: "And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice" (Moses 4:4). This language is echoed precisely by both Lehi and Moroni, who, when mentioning the devil, add the stock qualification: "who is the father of all lies" (cf. 2 Nephi 2:18; Ether 8:25), while Jacob says the same thing in similar terms (2 Nephi 9:9). Incidentally, the descriptive term devil, which is used frequently to refer to Satan in both Moses and the Book of Mormon, does not occur at all in the Old Testament. New Testament occurrences do not reflect this context.

The Book of Mormon sometimes separates and sometimes combines the elements of this description of the devil from Moses and portrays Satan as one deliberately engaged in "deceiving the hearts of the people" and in "blinding their eyes" that he might "lead them away" (3 Nephi 2:2). Particularly striking is the repeated statement that the devil will lead those who do not hearken to the Lord's voice "captive at his will" (Moses 4:4).[1] 

Hugh Nibley writes:

When Satan claims you as his, there is indeed a horrible oneness; for he too will embrace you to get power over you: Do "not choose eternal death, according to the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate, to bring you down to hell, that he may reign over you in his own kingdom" (2 Nephi 2:29; cf. 1 Nephi 13:29; 2 Nephi 28:19; Alma 8:9). He will hold you in his strong embrace, having a great hold over you (Alma 10:25; 12:17; 27:12; Helaman 16:23). Joseph Smith felt that power, and it was not an imaginary power at all, a power many have felt since (JS-H 1:16). For he "get[s] possession" of you (3 Nephi 2:2), "for Satan desireth to have you" (3 Nephi 18:18), just as the Lord does. So while on the one hand, God "inviteth and enticeth to do good" and be one with him, so on the other hand Satan  "inviteth and enticeth to sin" (Moroni 7:12-13).[2]

They began to believe that belief in Christ was a foolish and vain thing.

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

But unto them [JST 1 Cor. 1:24 … who believe,] both Jews and Greeks, Christ the power of God, and the wisdom of God.

Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

1 Corinthians 1:23 - 25

And this Anti–Christ, whose name was Korihor, (and the law could have no hold upon him) began to preach unto the people that there should be no Christ.  And after this manner did he preach, saying:

O ye that are bound down under a foolish and a vain hope, why do ye yoke yourselves with such foolish things?  Why do ye look for a Christ?  For no man can know of anything which is to come.

Behold, these things which ye call prophecies, which ye say are handed down by holy prophets, behold, they are foolish traditions of your fathers.

How do ye know of their surety?  Behold, ye cannot know of things which ye do not see; therefore ye cannot know that there shall be a Christ.

Ye look forward and say that ye see a remission of your sins.  But behold, it is the effect of a frenzied mind; and this derangement of your minds comes because of the traditions of your fathers, which lead you away into a belief of things which are not so.

And many more such things did he say unto them, telling them that there could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength; and whatsoever a man did was no crime.

18  And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women, and also men, to commit whoredoms—telling them that when a man was dead, that was the end thereof.

Alma 30:12 - 18

³ And it came to pass that the people began to wax strong in wickedness and abominations; and they did not believe that there should be any more signs or wonders given; and Satan did go about, leading away the hearts of the people, tempting them and causing them that they should do great wickedness in the land.

⁴ And thus did pass away the ninety and sixth year; and also the ninety and seventh year; and also the ninety and eighth year; and also the ninety and ninth year; ⁵ And also an hundred years had passed away since the days of Mosiah, who was king over the people of the Nephites. ⁶ And six hundred and nine years had passed away since Lehi left Jerusalem [10 A.D.].

3 Nephi 2:3 – 6 (Emphasis mine)

The people began to embrace wickedness and rejected the prophesies there would be more signs and wonders give them.  Satan went about leading away the hearts of the people.  There became great wickedness throughout the land.

And the LORD said unto Satan, Whence comest thou?  Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

Job 1:7

Satan stirreth them up, that he may lead their souls to destruction.

And thus he has laid a cunning plan, thinking to destroy the work of God; but I will require this at their hands, and it shall turn to their shame and condemnation in the day of judgment.

Yea, he stirreth up their hearts to anger against this work.

Yea, he saith unto them: Deceive and lie in wait to catch, that ye may destroy; behold, this is no harm.  And thus he flattereth them, and telleth them that it is no sin to lie that they may catch a man in a lie, that they may destroy him.

And thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare.

And thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men.

D&C 10:22 - 27

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[1] The Brass Plates Version of Genesis, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed  October 2, 2012.

[2] The Meaning of the Atonement, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed October 2, 2012.